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COPYRIGHT DEPOSIT. 



STUDIES IN ROMANS 



W. LEON TUCKER 

EDITOR "THE WONDERFUL WORD" MAGAZINE 




NEW YORK 
CHARLES C COOK 
150 NASSAU STREET 
e I ■' 



-E,^" 5 
** 



COPYEIGHT, 1915, BY 

Chables C. Cook 



QGT -8 1915 
CI.A414009 



FOREWORD 

The following lectures on the Book of Romans were orig- 
inally delivered at the Bible Institute of Los Angeles and 
published in the Serial Bible Course Magazine, now 
"The Wonderful Word." The blessing of God upon 
these lectures has been so evident that they are issued with 
but few corrections but no change. These " Studies " have 
found favor with teachers conducting classes on Romans 
who use them the same as a text book. They have also 
proved helpful to many missionaries in China, Korea and 
India and are used in a few Theological Seminaries and 
have been translated for some of the tribes. 

We acknowledge the goodness of God and live to pro- 
claim "justification by faith apart from law and works" 
and all that subsequently and consequently follows. 

W. LEON TUCKER. 



STUDIES IN ROMANS 

Lesson No, 1 . 



General Introduction to the Epistle 



The Pauline Epistles must be approached and studied as 
a distinctive body of New Testament writings — as dis- 
tinctive as the dispensation to which they are given. Their 
matter, their message and their mission determine their 
distinctive character. 

The book of Holy Scripture is an unfolding of the pur- 
pose, plan and program of God, from Genesis to Revela- 
tion, each book or books, equally inspired of God (2 Tim. 
3:15; 2 Pet. 1:21), but each succeeding part adding to 
the progressive unfolding of God's purpose in the process 
of revelation. 

We insist at once and always, that the subject-matter 
of the Scriptures has to do with three classes, viz.: the 
Jew, the Gentile and the Church of God. These are 
not identical, never have been and never will be. Kingdom 
and Church have not a single letter in common. There is 
no way, logically, etymologically or theologically, to induce 
them to mean the same thing. The Epistles of Paul are 
addressed to the Church of God, and are as distinct from 
the other writings as the Church is in her calling and 
character, conduct and destiny, from Israel and the 
nations. 

The student must face this fact or fail to grasp the 
meaning of the Book ! The saddest fact in the history of 
the Church is the ignoring of the Church Epistles. They 
are looked upon as but an appendage to the Gospels and 
Acts — as having about as much significance as a footnote 
to a book, and about the same relation — incidental when 
they are fundamental. 



STUDIES IN ROMANS 



In many pulpits there is raised the cry, "Back to Jesus 
and the Sermon on the Mount, ' ' while the Spirit expressly 
directs us to the Epistles until we see "this Jesus, whom 
you crucified, both Lord and Christ," risen, glorified, 
ascended, seated and coming again ! The purpose of God 
in the New Testament is not back to Matthew, but on 
to Revelation. 

Because of this ignorance, Unitarianism, Spiritism, 
Russellism, Eddyism, Buddhism, Theosophy, and many 
kindred delusive doctrines have made inroads upon the 
life and spirituality of the Church. 

The International Sunday School Lesson committee have 
for years avoided the Epistles, and as a result have reaped 
a generation who have a conception of the person and work 
of our Lord Jesus Christ, but little above that of an 
Emerson or an Eddy ! There is a famine for the Word of 
God, especially for the Epistles. 

The Epistles of Paul call us from Jewish ground to 
heavenly places in Christ Jesus. From the Gospel of the 
Kingdom to the Gospel of the "Grace of God" and the 
"Glory of God." 

With these Epistles the believer finds both his calling 
and his hope. Of this multitudes are ignorant. We find 
we are "Called to be a Heavenly people, and our "Hope" 
is a Heavenly Savior. Phil. 3 : 20-21 ; Eph. 1 : 18. 

If such a revelation came into the consciousness of the 
children of God everywhere, who could estimate the spir- 
itual results? 

There are many dear children of God living "under the 
sun" with every plan and purpose of life going up and out 
in "vanity, vexation and vapor." They know nothing 
better than Ecclesiastes, and have come to its mournful 
and melancholy conclusion. Eccl. 12 : 13-14. 

Yes, know nothing better than Ecclesiastes, when Ephe- 
sians reveals the remedy for an earth-bound life in One 
who has the purpose and the power to lift out of earthly 
places "under the sun" into Heavenly places in Himself! 

Oh, that we may know the Righteousness of Romans, the 
Order of Corinthians, the Liberty of Galatians, the Calling 



— 6 



STUDIES IN ROMANS 



of Ephesians, the Joy of Philippians, the Head of Colos- 
sians, the Coming One of Thessalonians, the Precious 
Deposit of Timothy and the Glorious Appearing of Titus. 



Lesson No. 2. 



The Significant Position of the Roman Epistle in the 
New Testament Canon 



In the preceding lesson we sought to impress the impor- 
tance of the Epistles. We now seek to impress the impor- 
tance of the Epistle to the Romans as the introduction to 
the Epistles which lie beyond. The canonical order is as 
follows : 

ROMANS, 

1st and 2d Corinthians, Galatians, Ephesians, Philippians, 
Colossians, 1st and 2d Thessalonians, 1st and 2d Timothy, 
Titus, Philemon and Hebrews. (?) 

Romans stands at the head like a stately sentinel, as if to 
say: " Beyond me lies a great secret, the knowledge in a 
mystery of Christ, ' which in other ages was not made 
known unto the sons of men' (Eph. 3:4-5), which, if ever 
known, the initial step must be taken through me." The 
Roman letter stands like a mighty tower before a city 
within which there are untold treasures for plunder, but 
the tower must first be taken. 

It would seem the Holy Spirit has intent that the Epistles 
should be read, beginning with the Romans. It is ele- 
mentary and fundamental to the further study of the 
Epistles. It is beginning here at Romans the student re- 
ceives the introduction into the secrets of a hitherto un- 
revealed purpose of God. (Rom. 15: 25-26.) Romans holds 
the pass key by which we pass on to the Corinthians, 
Ephesians, Colossians, and on to the close. 



STUDIES IN ROMANS 



The Roman letter appears to me as the outer door 
through which we must enter on our way to a secret meet- 
ing place with the Holy Spirit to learn from him the things 
which Jesus would have told His disciples, but found them 
unable to receive them. (John 16:12.) In the Epistles 
we learn what He meant when He said, ' ' I have yet many 
things to say unto you, but ye cannot bear them now." 
(John 16 : 12.) Here the ''Spirit of Truth is come" (John 
16 : 13) and is "guiding us into all truth. ' ' In the Epistles 
the Spirit takes the "things of Christ and shows them 
unto us." (John 16: 14.) Here we see "things to come." 
(John 16 : 15.) In the Gospels we find the purpose of Jesus 
"arrested." In the Epistles we find an "unexpected pur- 
pose within a purpose." (Erdman.) The Holy Spirit is 
showing us things which Jesus in the Gospels considered it 
"expedient" to withhold. In the Epistles we see "things 
of Christ" which the Gospels did not reveal. We are 
"shown things to come," of which we would have been 
ignorant but for these Epistles. When Jesus said, "It is 
expedient for you that I go away — that the Comforter may 
come" (John 16: 7), the Epistles were in the forecast. 
Here we see a "Glorified Christ" according to promise. 
(John 16:14.) We call them the Epistles of Paul; in 
reality they are the Epistles of the Holy Spirit. How 
they should be loved, prized, but alas — how neglected! 
Wonderful truth ! Ah, yes, but ROMANS is the opening 
to it all. 

Let us compare the Epistles in their order to the Taber- 
nacle in the Wilderness. If one were to know all the 
Tabernacle contained in its "length" they must first face 
its " breadth. " (Note how carefully the Holy Spirit guards 
the dimensions in Eph. 3 : 18 — ' ' breadth ' ' first. ) In facing 
the breadth of the Tabernacle one would stand before the 
door with a brazen altar directly before him, and every- 
thing else connected with it beyond the altar to the "full 
length" of the Tabernacle. The imperative brazen altar 
blocked the way to further pursuit. Beyond the altar is 
furniture of perfection and beauty, curtains with colors 

— 8 — 



STUDIES IN ROMANS 



in exquisite blending, figures and forms in mystery, in- 
cense ascending, Cherubim bending, and glory revealed; 
but no access to these was permitted until expiation and 
propitiation be provided at the brazen altar ! Romans is 
the "breadth" where we face the brazen altar that we 
may go on and explore the "length"! At the opening 
of Romans we find man in his unrighteousness (Chap. 1), 
which is under the judgment of God (Chap. 2:16), and 
helpless through law ( Chap. 3:19), provided with the 
righteousness of God apart from the law (Chap. 3: 21), a 
righteousness which is by faith of Jesus Christ! Halle- 
lujah! And here at the brazen altar, the "way into the 
holiest" begins. Beyond Romans we are to trace the "un- 
searchable riches of Christ"; we are to see "what is the 
fellowship of a mystery which from the beginning of the 
world hath been hid in God" (Eph. 2:8-9), but we take our 
initial step at the opening in Romans. 



,esson 



No. 3. 



The Divisions of the Epistle 



In lesson number one, the student saw the necessity for the study 
of the Epistles. In lesson two, the importance of the canonical posi- 
tion of the Roman Epistle in the epistolary section of the New Testa- 
ment. We are now ready to synthesize (view its component parts as 
a whole) the book. Later we shall analyze. Read it at a sitting, at 
least once, prayerfully, carefully and studiously. With care note 
words and phrases often occurring, seeking to catch for yourself the 
"key" word, and, if possible, the development of the argument. A 
student of the Bible must mean business. When this instruction is 
followed we are better prepared to outline this wonderful Epistle. 

The Epistle to the Romans has Three main divisions, 
which are definitely and distinctly marked, and are as 
follows : 

— 9 — 



STUDIES IN ROMANS 



General Division 

First. Salvation. Chapters 1 to 8. 
Second. Dispensation. Chapters 9 to 11. 
Third. Exhortation. Chapters 12 to 16. 

(Indicate these divisions on the page of your Bible at 
the head of the Epistle.) 

We mean by this that Chapters 1 to 8 have as their sub- 
ject-matter the development of the truth of Salvation; 
that Chapters 9 to 11 have to do with Dispensation, and 
Chapters 12 to 16 form an Exhortation. 

With these General Divisions in your mind, we will sub- 
divide the first division, Salvation, and the last division, 
Exhortation, and for the time treat the central division, 
Dispensation, as if it did not exist, or was not in the 
Epistle. Our reason for this we will state later. 

First Division — Salvation. Chapters 1 to 8. 

Subdivisions 

Condemnation, Chapters 1 to 3. 

Justification, Chapters 4 to 5. 

Sanctification, Chapters 6 to 7. 

Glorification, Chapter 8. 

Third Division — Exhortation. Chapters 12 to 16. 

Transformation, Chapters 12 to 13. 

Exhortation, Chapters 14 to 15. 

Salutation, Chapter 16. 

At once the student will notice the key words are, Con- 
demnation, Justification, Salvation, Sanctification, Glori- 
fication, Dispensation, Transformation, Exhortation and 
Salvation ! 

Some one will say what an alliteration ; and this is true, 
but it is not imagination, for when the alliteration is 
carefully studied it will be found true to the interpre- 
tation of the Epistle. 

The letter has now taken form and order. The student 
may grasp the character of its contents and the beauty 
of its construction. Having outlined the General Di- 
visions and their Subdivisions we will now attempt to 

— 10 — 



STUDIES IN ROMANS 



arrive at the teaching and contents of each chapter. Write 
neatly at the head of each chapter the following, which 
truthfully summarizes the contents of each chapter: 

Chapter 1. Man 's Ruin and Unrighteousness. 

Chapter 2. God's Judgment on Sin. 

Chapter 3. The Universality of Sin. 

Chapter 4. Faith Without Works. 

Chapter 5. Results of Faith. 

Chapter 6. Death to Sin. 

Chapter 7. Death to Law. 

Chapter 8. In Christ Jesus. 

Chapter 9. ISRAEL'S ELECTION. 

Chapter 10. ISRAEL'S REJECTION. 

Chapter 11. ISRAEL'S RECEPTION. 

Chapter 12. Christian Character. 

Chapter 13. Duties to Powers. 

Chapter 14. Relation to Brethren. 

Chapter 15. Christian Labors. 

Chapter 16. Salutations. 

Now look at the chapters as named. Notice that 9, 10 
and 11 are in capitals. This is done to gain attention. 
This is the portion we consider in our next lesson. See how 
the subject changed with the 9th chapter and is resumed 
in the 12th. Why this break in thought? Is the Epistle 
fragmentary? Does it lack order, symmetry and literary 
style? Is this a mark of human imperfection, or Divine 
perfection ? We can make no further progress until this is 
explained. We name this division "The Parenthetical 
Portion"— Why? 

May God give us spiritual insight into His divine pur- 
pose and will as we consider this important portion. 
Romans 11 : 33. 



— 11 — 



STUDIES IN ROMANS 



.esson 



No. 4, 



Chapters 9, 10 and 11 — the Parenthetical Portion 



The definition of a parenthesis is * ' an explanatory clause 
or a qualifying statement. ' ' A "parenthesis" is an 
infusion that does not create confusion. A "parenthesis" 
may be inserted in the main body of a sentence or a sub- 
ject. Grammatically "the context is complete without it." 
A ' ' parenthesis ' ' does no violence to the noun or the verb, 
the subject or the predicate. A sentence is grammatically 
complete without a parenthesis, and such is the "Paren- 
thetical Portion" (Chapters 9, 10 and 11) of the Roman 
Epistle. It does no violence to the subject-matter of the 
Epistle. It creates no confusion in its order or construc- 
tion. It stands explanatory to the unchanged purpose of 
God concerning Israel, in the midst of a book which is 
the first in order of a revelation concerning the "Mystery 
of the Church, His body," a new and hitherto unknown 
purpose of God ! That if He has now turned to a people 
"who were no people," He has not forgotten His ancient 
people. (Rom. 11: 1-15.) 

That Chapters 9 to 11 form a Parenthesis in the Roman 
Epistle, is evident by the fact that if these three chapters 
were left out and the student would pass from the last 
verse of the 8th chapter to the first verse of the 12th chap- 
ter he would find order, harmony, and perfect develop- 
ment in thought and argument. Romans 12 : 1 is a com- 
plement and a continuation of Romans 11 : 36 would be 
superfluous and contradictory. 

A remarkable statement, I grant you, but one wherein is 
found the wisdom which the Holy Spirit teacheth. (1 Cor. 
2:13.) The first general division, Salvation (Chapters 
1 to 8), and the last division, Exhortation (Chapters 12 
to 16) , have a subject in common, while the central division, 

— 12 — 



STUDIES IN ROMANS 



Dispensation, has quite another theme for its discussion ! 
It has to do with " Israel' ' and the others have to do with 
the ' ' Church, ' ' and Israel and the Church are not identical. 

Note a few marvelous facts ! See how God by this paren- 
thesis has guarded the subject-matter of Chapters 9, 10 
and 11 from the main argument of the Epistle. The word 
"Israel" does not occur anywhere in Chapters 12 to 16. 
The first place that the word appears is at the opening of 
the "Parenthetical Portion' ' (Chapter 9:4), and from this 
point to the close of Chapter 11, the words "Israelites" 
and "Israel" are found just fourteen times; the double 
measure of Spiritual perfection in the purpose of God. 

Furthermore, in Chapters 9 to 11 the name "Israel" 
occurs just twelve times, The Number of the Tribes! 
As if standing there as a pledge for the future restoration 
of the twelve tribes. Compare Revelation 7 : 4-8. Here 
we see the breast-plate over the heart of the High Priest 
with the names of the twelve tribes thereon, His eye still 
upon, and purpose still unchanged, though He has for the 
time turned to a "purpose within a purpose." Here is the 
security of the "promise to which the twelve tribes hope 
to come." (Acts 26: 7.) This is the "Hope of Israel." 

To be sure, the Jew, in contrast with the Church, is men- 
tioned several times in both the first and the last divisions, 
but is it not singular and almost startling that the name of 
Israel or Israelite is not mentioned in the entire book, save 
the Parenthetical Portion, and then in such numerical 
precision ? 

Why is this "Parenthetical Portion " ignored? What 
confusion has arisen thereby, and what spiritual blindness 
on the part of multitudes concerning God's purpose for 
both Israel and the Church ! In our next lesson we will 
see if by analysis this portion is not declared to be "Paren- 
thetical. ,, We are prepared to say this: The hypothesis 
laid down in the above writing is True or the Roman 
Epistle is a contradiction, a literary absurdity, an enigma, 
a blunder and a barrier to all Biblical interpretation, and 
instead of an open door to the future study of the Epistles, 
it is an impassable gulf! 



— 13 — 



STUDIES IN ROMANS 



,esson 



No. 5. 



Parenthetical Portion (Continued) 



The discoveries in the preceding lesson, No. 4, are too re- 
markable and significant to be set aside by the ordinary- 
methods of interpretation. They are an unmistakable con- 
firmation of the position which we have taken, viz.: that 
Romans Nine, Ten and Eleven form a parenthesis in 
the Roman Epistle, and that at the beginning of Chapter 9 
the subject is changed from the Church and the individual 
believer to " Israel' ' as a chosen people in the Sovereign 
purpose of God, the objects of an unconditional election 
(Chapter 9), now suffering a temporary rejection, and 
awaiting a future reception. (Chapters 10 and 11.) 

The student may at once see that Romans 9 : 1 is not a 
continuation of 8 : 39. This sublime and matchless closing 
of Chapter 8 precludes this. The closing of Chapter 8 
is a climax to the doctrinal development of the Epistle 
which began with Chapter 1 : 16. Chapter 8 closes with a 
paen of victory and a period of completeness. With 
numerical perfection it is brought to a successful and satis- 
factory close. 

It is of much interest to the student as well as to the 
interpretation of the Epistle to notice the contrast in 
Division No. 1, Salvation, Chapters 1 to 8, and Division 
No. 2, Dispensation, Chapters 9, 10 and 11. 

1. The eighth chapter closes with a shout of triumph, 
while the ninth chapter opens with a dirge of sorrow, suffer- 
ing and agony. Chapter 8 : 33 to 39 ; Chapter 9 : 1-3. 

2. The Apostle opens his Epistle with great joy, thanking 
God for the Faith of a Gentile people, ' i spoken of through- 
out the entire world" (Chapter 1:7), while in Chapter 9 
the Apostle is found in great sorrow, a sorrow so deep 
that he was "not behind Moses in his desire, if it were 
possible, to be sacrificed himself for the good of the nation ' ' 

— 14 — 



STUDIES IN ROMANS 



(Grant), for the Unbelief of a nation whose past had 
distinguished them from all nations. (Chapter 9 : 2 to 5.) 

3. The first chapter opens with a declaration of the 
Apostle's separation to the Gospel of God (Chapter 
1:1), while in the Ninth chapter we behold the Apostle's 
willingness to be Separated from God for the sake of his 
brethren. (Chapter 9:2.) 

4. In Chapter 1 he addresses himself to Romans — Gen- 
tiles — but in Chapter 9 his subject is "my kinsman ac- 
cording to the flesh. ' ' In the First chapter he was speak- 
ing of brethren in the Faith, while in Nine brethren in 
the Flesh. (Chapter 9:3.) 

5. In Chapter 1 the Apostle has "received grace and 
Apostleship for obedience to the faith among all nations" 
(verse 5), but in Chapter 9 he has turned again to one 
Nation. ( Chapter 9 : 2. ) 

6. In Chapter 1 he is addressing "all that be in Rome, 
beloved of God, called to be saints, the called of Christ" 
(verses 6 and 7). In Chapter 9 they are "Israelites, 
to whom pertaineth the adoption, the glory and the 
covenants, the giving of the law, the service of God, and 
the promises, whose are the Father's, and whom concern- 
ing the flesh Christ came, who is over all, God blessed 
for evermore. " (Chapter 9 : 4-5.) None of these things can 
be said of the Romans or the Church of God. 

7. The first chapters of Romans show us a people who 
have come from a state of condemnation to Justification, 
who have received the righteousness of God by faith, apart 
from the law (Chapter 3:21-26), having access by faith 
into grace, wherein they stand, and are rejoicing in the 
hope of glory! Hallelujah! (Chapter 5:1-3.) But Chap- 
ters 9, 10 and 11 show us a people who are "ignorant of 
God's righteousness," seeking to "establish their own 
righteousness ' ' by law and works, with no access, no stand- 
ing, no grace, no evangel, blind, scattered and no glory! 
(Chapters 9:31-32; 10:1,3,4; 11:7,8,10.) 

8. By the time the eighth chapter is brought to a close 
the believer in Christ is saved, sanctified, separated, safe 
and secure; but in Chapter 10, the Apostle's prayer is "to 

— 15 — 



STUDIES IN ROMANS 



God for Israel that they might be saved/' (Chapter 10.) 
If Israel and the Church are identical, what a contradic- 
tion! How absurd! In the next lesson this examination 
will be continued. Israel is not the Church, but is the 
subject of the il parenthetical portion," and this must be 
brought to the student's mind, in order that he may be 
enabled to study the Scriptures and with an understand- 
ing, " rightly dividing." 



Lesson No. 6. 



Parenthetical Portion (Continued) 



That we place so much emphasis on the "Parenthetical 
Portion" of Eomans may appear to the student as super- 
fluous, but such is not the case. The failure to distinguish 
between Israel and the Church is the cause of a mixed, 
muddled and misguided message from the pulpit and plat- 
form. Herein is the preservation of every vital truth 
for evangelical interpretation! This distinction, if made, 
would mean the extinction of a false principle of interpre- 
tation which prevents a "right dividing of the word of 
truth." (2 Tim. 2:15.) 

The right conception of the distinction between Israel 
and the Church will give the student a right conception of 
Law and Grace, Faith and Works, Standing and 
Reward, Prophecy and Revelation. Without it none 
of these important distinctions can be fully and properly 
known. 

In Lesson No. 5 we saw that Chapters 1 to 8 and Chap- 
ters 9 to 11 were not discussing the same subject. This is 
likewise true of the third main division. (Exhortation, 
Chapters 12 to 17.) Chapters 12 to 16 continue Chapters 1 
to 8, not Chapters 9, 10 and 11. Chapter 9 has its own 
beginning, as we have certainly seen, and Chapter 11 has 

— 16 — 



STUDIES IN ROMANS 



its closing, benediction and amen! (11:36.) Chapter 12 
Resumes the Subject of Chapter 8, and with an ex- 
hortation based on the contents of Chapters 1 to 8 brings 
the book to a close. 

Mark you, the "I beseech you, brethren," of Romans 
12 : 1 is the continuation of Romans 8 : 39. Nine, ten and 
eleven form the "parenthesis" within the body of the 
letter, as we saw in the preceding lesson by comparison 
and contrast, the difference and distinction between the 
main body of the Epistle and the "parenthetical portion." 
This is likewise true of the remaining chapters, 12 to 16. 
They are an Exhortation based on the doctrinal portion, 
Chapters 1 to 8. 

In Chapters 12 to 16 we find the Apostle addressing a 
people as "brethren" (not in "flesh," as in Romans 9:3), 
whom he exhorts, as a sequence of all they have learned, 
to "offer their bodies as a living sacrifice to God, Holy 
and acceptable, not to be conformed to the age, but trans- 
formed with a renewed mind, to prove that good and 
acceptable and perfect will of God." (Verses 1 and 2.) 
He furthermore declares they are all Members of One 
Body (verse 4), and are One Body in Christ (verse 5). 
This could be true only of the Church, which is the body 
of Christ. (Col. 1:18; Eph. 3:6; Eph. 4:16.) The 
Epistle from the twelfth chapter to the close, continues in 
such language, which if applied to Israel would be as mean- 
ingless as to attempt to apply Chapters 9, 10 and 11 to the 
Church. 

In Chapters 9, 10 and 11 the subject of the Apostle's con- 
sideration is a nation (not a body) "cast away" (11: 15), 
"broken off" (11:19), "eyes darkened" (11:10), "backs 
bowed down" (11: 10), "in unbelief" (11: 20), not trans- 
formed from the age, but conformed to the age, and left 
to an earthly history to run parallel with the "times of the 
Gentiles (11:25), the objects of judgment and a future 
deliverance" (11:26). 

Oh, what a difference in the calling and the destiny of 
Israel and the Church. The question arises, If there is such 
a difference between Israel and the Church, why is it thus 



— 17 



STUDIES IN ROMANS 



brought out in this Epistle to the Romans? Why break 
into a Church Epistle with a parenthesis of this sort? Is 
the Holy Spirit the author of such intrusion ? If so, why ? 
This we will attempt to answer in our next lesson, after 
which we will enter into the analysis of the Epistle. 



Lesson No. 7. 



A Difference with a Distinction 



The presence of the "Parenthetical Portion" (Chap- 
ters 9 to 11) in the Roman Epistle, which is the first of the 
Church Epistles, is the unimpeachable evidence that the 
"Holy Inspirer" of Scripture would distinguish between 
Israel, the chosen nation, and the Church, the Body of 
Christ. In the foregoing lectures we have found all reason 
unfounded that these Two should be confounded. This 
" parenthesis ' ' appears in Romans, the first of the Church 
Epistles. The subject discussed in the "parenthesis" is 
not taken up again in the Church Epistles. From Romans 
to Thessalonians the subject-matter is the "Church of 
God," the "Mystery," "the Body," that "which I received 
by Revelation," with the one exception of this "paren- 
thetical portion, ' ' within which the Past and Present and 
the Future of Israel is the matter in discussion, not the 
Church of God! The "parenthetical portion" of Romans 
is a witness to the unchanged purpose of God for 
Israel. In the inauguration of a purpose in "other ages 
unknown" some might think the original program for 
Israel had been abandoned or transferred to this new pro- 
gram and purpose in the Church, but not so ? " The gifts 
and calling of God are without repentance" (11:29). 
"For this is my Covenant unto them," saith God (verse 
27). He is a covenant-keeping God. "I, Jehovah, change 

— 18 — 



STUDIES IN ROMANS 



not, therefore ye, ye sons of Jacob are not consumed.' ' 
(Malachi 3:6.) 

God in this "portion" seems to say, "Though I hide my 
face from Israel and show my Heart to the Church, I have 
not forgotten Israel ; though I am silent, I am not sleeping ; 
though the spirit of slumber (Rom. 11: 8) has fallen over 
their eyes, I slumber not!" When the period of the "hid- 
den face" (Hos. 5:15) is overpast, "in their affliction 
they will seek Me early, they will seek My face" (Hos. 
6:1-2). They shall see His face, even the face of Jehovah 
Jesus, who will make His face to shine upon them ; ' ' who 
will give them peace for their bitterness, show them light 
for darkness ; He will lift up His countenance upon them 
and be gracious unto them. ' ' (Num. 6 : 24-26 ; Hos. 14 : 4-5.) 

Yes, beloved, the people, who, had they "hearkened unto 
Him" at the first appearing, would have had "peace as a 
river" (Isa. 48 : 18) , whose House is now desolate, shall one 
day cry aloud, "Blessed is He that cometh in the name of 
the Lord" (Matt. 23:39). Hallelujah! And again, 
Hallelujah! 

This "parenthetical portion" is a witness to the un- 
alterable character of prophecy. One jot or one tittle shall 
not fail or pass till all be fulfilled. "Heaven and earth 
shall pass, but not my word." (Matt. 24: 35.) 

The prophecies cannot be fulfilled without Israel's pres- 
ent preservation and future restoration. The Church of 
God Cannot Fulfill Them — Only Israel Can. 

The great body and bulk of these prophecies are yet to be 
fulfilled, but God has not called the Church to do it, and 
asks not such of her. It is not her task ! Failing to under- 
stand her position before God as Revealed in the Scrip- 
tures, she has in all ages set about to do this without Israel 
and has in turn been brought into shame, humiliation and 
chastisement. What a rebuke this "parenthetical portion" 
is to the Church which attempts to appropriate the 
prophecies, the promises, the position and portion 
of Israel to itself. For this cause the Church has become 
earthly, worldly, and conformed to the age! When the 
Church seeks Israel's earthly habitation, it loses its trans- 

— 19 — 



STUDIES IN ROMANS 



formation and its hope of translation. (I Thes. 4: 14-17.) 
Many are trying to establish the Church in the "land" 
while God is trying to get the Church in the " heavenlies, ' ' 
and will succeed, thanks be to His power by which He 
raised Jesus from the dead! Ignorance of the Scripture 
has made the Church a spiritual pervert ! 

Many are trying to take the sum total of prophecy and 
turn it over to the Church, and have ruled Israel forever 
out and given the Church the place of Israel. The Church 
cannot take Israel's place! The Church has a place of her 
own ! Nor can Israel take the place of the Church ; Israel 
has a place of her own. 

The Kingdom is not Transferred, it is but Deferred! 
Prophetic interpretation is not lost in spiritual application ! 
This is the testimony of the "parenthetical portion/ ' The 
Holy Spirit sealed and secured this to us in the Roman 
letter. A new commandment I write unto the Church: 
"Thou shalt not steal the promises of God for Israel!" 
With these seven lessons as an "Introduction of the 
Epistle," we are now ready for the Epistle itself. What 
untold pleasure lies before us! What exhibitions of the 
skill of the Holy Spirit! Into what depths of darkness 
and to what heights of glory we shall be permitted to look. 
What a track to trace, from Condemnation to Glorifi- 
cation,— Romans 1 to 8. 



Lesson No. 8. 



Subdivision No. 1. Condemnation, Chapters 1 to 3 



"I mourn and am distressed because all do not know this man Paul 
as they should know him. It is from hence our myriad evils spring — 
from our ignorance of Scriptures, hence grows the epidemic of 
heresies; hence our neglected lives and our unfruitful toil." — St. 
Chrysostom in "Introduction to Romans." 

"To Paul I appeal from all interpreters of his writings." — St. 
Augustine. 

— 20 — 



STUDIES IN ROMANS 



Preamble — Chapter 1 : 1-15 

This is the first of the Epistles in the canonical order 
of the New Testament and is addressed to Saints in Jesus 
Christ by a Slave of Jesus Christ! Verses 1 and 7. 

Slave ! Saints ! ! Words we will meet again and again 
in the perusal of the Epistles. 

A mastered man and separated saints, meet us at the 
very threshold of the Epistle! 

The one is called to the " Gospel of God" (verse 1), and 
the others are called by the Gospel of God. (Verse 6.) 

First — Take a look at the SLAVE. He bore the brand 
of his " Master, Jesus" (Gal. 6 : 17). To him it was sacred 
bondage. To be a slave is terrible in the abstract. To be 
the bond servant of Jesus Christ is Paradise in the con- 
crete" (Moule). 

He belonged to Jesus Christ as wholly as a healthy head 
belongs in its freedom to the physical center of life, and 
will. He declared himself a ''Servant/' knowing the 
people to whom he was writing despised servitude. The 
word used is stronger than "Servant"; it is "Bond Ser- 
vant." "He was the humble, menial bond slave of Jesus 
Christ, the despised, respected Nazarene" (Broughton). 

He was "called" (verse 1), "chosen" (Acts 9: 15), and 
as a "bond slave," made choice of God's choice. 

There is an unspeakable compensation for those who are 
willing to take the place, position and portion of a slave, in 
this, that the Master becomes responsible for such an 
one. 

' ' Self -surrender taken alone is a plunge into a cold void. 
"When it is a surrender to the 'Son of God who loved me 
and gave Himself for me,' it is the bright homecoming of 
the soul to the seat and sphere of life and power. ' ' — Moule. 

A Servant is one 
Separated (verse 1). 
Sent (Acts 28: 28). 
Sealed (Gal. 6 : 17 ; Eph. 1 : 13) . 
Supported (Phil. 4: 10-13). 
Strengthened (2 Tim. 4:17). 

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STUDIES IN ROMANS 



Succored (Rom. 16:2). 
Secured (2 Tim. 4:18). 

But little wonder the Queen of Sheba exclaimed, ■ ' Happy 
are these, thy Servants which stand continually before 
thee," when she beheld the servants of Solomon. How 
much more the Servants of Jesus Christ! "When Christ 
calls one He makes him what He calls him" (Bengel). 

Second — Take a Look at the Saints. Paul was called 
to be an Apostle — these were "called to be saints." 
"Saints" was the New Name. The old name was "Sin- 
ner." The difference between a "Saint" and a "Sinner" 
is the Lord Jesus Christ. They had been ' ' called. ' ' What 
an Effectual voice is His! They had been "Corrupt 
ones," now "Holy ones!" They were once aliens, now 
belonging to Him — His personal property, and for His 
ends. They "in Borne" (verse 7), but also "in Christ 
Jesus" (verse 7). There was quite a change in habitation; 
they had been in Rome, now in Christ Jesus. For men 
to live in Rome means but little to Rome and nothing to 
God, but for men in Christ Jesus to be in Rome means much 
for Rome and everything to God. Hallelujah! God is 
calling loudly for Saints. These had been in the House- 
hold of Caesar, now the Household of Faith (verse 8). 
"Saints are not only stars in the eternal sky, but flowers 
sown by the Lord in a common field." (Phil. 4:22.) 
(Moule.) 

Saints are a glorified aristocracy. Oh for more aris- 
tocrats ! 

Saints are: 

Created (2 Cor. 5:17; Eph. 2:10). 

Called (Rom. 1:7). 

Cleansed (1 Cor. 6:11). 

Commissioned (2 Cor. 5:20). 

Chastised (Heb. 12: 6-7; 2 Cor. 6:9). 

Cultivated (John 15 : 2 ; 2 Peter 3 : 18). 

Crowned (2 Tim. 4: 8; 1 Peter 5:4). 

Let the object of our love be the Savior, our character 
Saints, our position Slaves. 



— 22 — 



STUDIES IN ROMANS 



,esson 



No. 9, 



Salutation — Chapter 1: 1-7 



Having taken a look at the "Slave" and the "Saints" 
and the "Savior," we are now ready to analyze the letter 
of the "Slave" to the "Saints" concerning this "Savior." 

The Epistle begins with a Salutation (verses 1 to 7) and 
ends with Salutations. Ch. 16. 

It begins with a general salutation to all that be in 
Rome, and ends with specific salutations to many that are 
in Rome. 

It begins with the mention of a Gospel which has always 
been known (verse 2) and ends with a "Mystery" which 
has never been known. Ch. 16 : 25. 

It begins with the Gospel of God promised by the 
prophets and ends with My Gospel which none of the 
prophets ever knew. Ch. 16 : 25 ; Eph. 3:3,4. 

It begins with a Gospel committed by Prophecy to the 
Jew and ends with a Revelation to a Gentile. 

The Divine order here, as elsewhere, is to the "Jew 
first"; therefore the book opens with one nation, the cus- 
todian of the Gospel, and moves on (verse 5) and closes 
with a Gospel for the obedience of faith for all nations. 
Ch. 16:26. 

The opening verses (1 to 5) and the closing verses (Ch. 
16: 25, 26) of the Roman Epistle are most marvelous and 
wonderful and should demand an exhaustive treatment 
which this Study cannot attempt. We have in these two 
portions the distinction between prophecy and revelation 
which we sought to impress in Lesson No. 6. We show this 
contrast by way of comparison. Carefully compare the 
following with an open Bible: 

Romans 1 : 1-5 

1. The Gospel of God, verse 1. 

2. Promised by the Prophets, verse 2. 

— 23 — 



STUDIES IN ROMANS 



3. Promised beforehand (no secret) , verse 2. 

4. Always manifest, verse 2. 

5. Concerning His Son, verse 3. 

6. By prophecy committed to one nation, verse 3. 

7. His resurrection out from among the dead (see Greek) , 
verse 4. 

Romans 16 : 25, 26 

1. According to "my Gospel," verse 25. 

2. According to ' ' revelation, ' ' verse 25. 

3. A mystery "kept secret," verse 25. 

4. "Now made manifest," verse 25. 

5. Concerning His body, the Church, Eph. 3 : 3-9. 

6. By preaching declared to all nations, verse 26. 

7. The Resurrection and Translation of the Church out 
from among the dead. 1 Thes. 4 : 14-17 ; Phil. 3 : 11. 

This closing passage of Romans is but the foundation 
statement, or rather the "first fruits" concerning the 
"Mystery." It is taken up with fullness and detail in 
Ephesians. Read with care and prayer Eph. 3 : 1-11. Note 
the words enclosed in parenthesis in verses 3 and 4 (as I 
wrote aforetime in a few words, etc., etc.). This refers, we 
think, to what he had before written to the Romans in 
Ch. 16 : 25, 26. Beginning at this point, the student will 
find the above comparison will lead him to the very heart 
of the Epistles, that when "ye read ye may understand 
my knowledge in the mystery of Christ" (Eph. 3:4). 
These words will be critically examined when the last 
chapter is reached, but of this the student may be sure, 
that that which is affirmed in our first lesson, is again con- 
firmed by this contrast or comparison ; the Roman Epistle 
opens the way to the secrets of the following Epistles ! 

Thanksgiving, Verses 8 to 15 
"Having addressed the Romans first formally, then 
officially, he now addresses them personally" (Stifler). 
He regrets his inability to come to Rome. He has a will 
to go, but no way. God has a will for him to go and a way, 
but as yet the Apostle knows it not. Romans begins with 

— 24 — 



STUDIES IN ROMANS 



the Apostle desiring to go to Rome. When the book of 
Acts closes he is there, but in chains. God has a way ! 

The Apostle acknowledges he has a debt, but confesses 
he cannot pay (verse 14). God coined the bullion of his 
willingness a little later in His own mint and gave him 
current passage. 

He desired a "prosperous" journey to come unto them 
(verse 10), but God granted him a perilous journey. See 
Acts 27 : 28. 

He desired to impart to them a spiritual gift and they 
came out fourteen miles to meet him at the end of his 
journey. (Acts 28:25.) It was indeed mutual. (Rom. 
1:12.) 

In our next study we will consider the "Fundamental 
Thesis/ ' verses 16 and 17, which at once introduces us to 
the argument of the Epistle. 



Lesson No. 1 0. 



The Fundamental Thesis — Chapter 1: 16, 17 



These two verses constitute the fundamental Thesis of 
the Epistle. They present the contents of the book in a 
brief. In other words, they are a concise table of contents. 

The Bishop of Durham says : ' ' These words give out the 
great theme of the Epistle." The Epistle is a commentary 
on these verses. They hold the key words for the opening 
of the riches of the Epistle. 

Dr. Stifler says of the 16th verse : ' ' In this brief sentence 
Paul has packed three rich facts: First, the effect of the 
Gospel — Salvation; secondly, the extent — It is world-wide 
to 'every one*; thirdly, its condition — Faith in Jesus 
Christ." 

Of the 17th verse he says: "This verse gives the very 
point of the effectiveness of the Gospel.' ' 

— 25 — 



STUDIES IN ROMANS 



We hereby arrange these two verses in emphasis, that the 
student may see they contain the key words of the letter: 
* * For I am not ashamed of the Gospel of Christ, for it is 
the power of God unto Salvation to every one that 
believeth; to the Jew first, and also to the Gentile; for 
therein is the Righteousness of God revealed from faith 
to faith, as it is written, the Just shall live by Faith." 

That these two verses form a brief for the contents of the 
Epistle is evident by the occurrence of the emphasized 
words in the Epistle. The Gospel occurs ten times, Lord 
Jesus Christ occurs thirty-two times, Lord thirty-one 
times, Christ alone thirty-three times, and Jesus but twice. 
The word Power appears just twelve times, while the 
name of GOD is found one hundred and eighty-eight 
times! Salvation twice, believeth fifteen times; to the 
Jew first three times, the Jew eight times, Gentile and 
Gentiles twenty-eight times (4 times 7). Righteousness 
occurs forty-four times, while just, justify and justifi- 
cation are found twenty times, and the last word, faith, 
thirty-four times! The sum total of these figures reveals 
the fact that the eleven leading words of these two verses 
occur in the Epistle 462 times ! The student may be sure 
he will meet each of these words often and should acquaint 
himself with them at once. As the book of Romans opens 
the way to the study of the Epistles of Paul, so verses 16 
and 17 open the way to the Roman Epistle. Young men 
in the process of preparation for preaching, hear me ! If 
you know the above emphasized words and preach them, 
your ministry will be of power, but with anything less than 
these themes you may succeed in pleasing a few people, 
but you cannot please God! The theme of the Roman 
Epistle should be the theme of true preaching, viz.: the 
Gospel of Christ, God's Son, is the unveiling of God's 
Righteousness, and by faith whosoever believeth is justified 
from all things ! Hallelujah ! 

These eleven words magnified, mean God glorified, Christ 
deified, His offering ratified, guilty man justified, the be- 
liever crucified, sanctified, satisfied, and waiting to be 
glorified ! 

— 26 — 



STUDIES IN ROMANS 



The Gospel of Christ is the Power of God unto Salva- 
tion.' ' The Gospel is the "good news" of Christ Jesus. 
Not * ' good news ' ' about some thing but about some One ! 
Not a system but a Savior ! Not a principle but a Person! 
A friend when entering a "holiness meeting' ' was ap- 
proached by a lady who said, "Have you got it?" "Got 
what?" said he. "Got it?" said she. "No, I have not 
got it, but I have got Him!" was the reply. Receiving 
Christ is not giving up some things, as is so often urged, but 
taking in some One. — Gal. 2 : 20. 

Christianity is not a power from without to work within, 
but a Person within to work without ! 

We hear much about "Natural law in a Spiritual 
world," but Christianity is a "Spiritual Law in a Natural 
world." It is not the focus to an object but the radiation 
from a person ! It is not from circumference to center but 
from center to circumference ! Witness to ME — Jerusalem 
— Judea — Samaria — Uttermost part ! 

It is to know Him, not about Him. Let this be the 
sheet anchor of our faith. We now look from Him to man 
and his ruin. — Verses 18 to 32. It is a look into the Abyss ! 



Lesson No. 1. 



Man's Ruin. Chapter 1 : 18-32 



We now turn from "Eighteousness revealed," vs. 17, to 
"Wrath revealed," vs. 18. From the Gospel of Christ to 
the godlessness of men. From the glory of the Son of God 
to the shame and sins of the sons of men. From the glory 
of the upper world to the horror of the underworld. From 
a Son in God 's likeness to sinners in man 's likeness. From 
a Son who always walked "after the Spirit" to men who 
walk always "after the flesh." From God's Son revealed 
in the "Seed of David" to the offspring of Adam. We 

— 27 — 



STUDIES IN ROMANS 



turn from grace to disgrace, and from unspeakable love 
to unutterable lust! From spirit to flesh, and from the 
spiritual to the carnal. From the disclosure of the remedy 
to the diagnosis of the disease. 

Such is the radical change introduced at the beginning 
of verse 18. We are taken immediately from God's mani- 
fested ransom (vs. 16, 17) to man's mortal ruin (vs. 18-32). 

The plan of redemption was not a program prepared 
after the fall of man, but rather a program carried out, 
after the fall of man. God always trusted in Christ and 
has never faced a crisis ! The Cross of Christ was not an 
invention created by God in the midst of His embarrass- 
ment and dismay, but His eternal purpose before the ages 
(2 Tim. 1:9; Titus 1: 2, 3; 1 Peter 1: 20). 

So here the Holy Spirit sets forth the remedy in the 
clearest terms and then sets forth the ruin for which it is 
the ransom. One Old Testament exclamation sums up the 
Spiritual teaching of Romans, viz. : ' ' I have found a ran- 
som. ' ' In the 25th chapter of Exodus when the tabernacle 
is to be built we find that no construction is begun until 
all the material is at hand, then the instruction for the 
construction. So our redemption was before God in His 
purpose before it was revealed to men in its process. Our 
God is the "God of all grace.' ' 

These verses, 18 to 32, show us man's ruin beyond man's 
repair. Some writers tell us this is a local picture and not 
a general one. That is about the Romans, but not the rest. 
It is a universal picture. It is general and generic (Rom. 
5 : 12 ; Gen. 5:3). Here we see what sin is, the extent of its 
ruin, the depth of its delusion, and the ignominy of its 
ignorance, and its multitudinous manifestations in the 
body, soul and spirit of men! This is an awful picture! 
Read it again and again. Here is the true record of what 
man is by nature. Here are found the fearful facts of 
the works of the flesh! Here is what the flesh was then, 
is now and will forever be ! There is no good thing in the 
flesh, no good thing to be made out of it or no good thing 
to come out of it. — Romans 8 : 8. The flesh may be re- 
strained but it always remains unchanged. It may be cul- 



28 — 



STUDIES IN ROMANS 



tivated but never cured. It may be adorned and reformed 
but it still remains deformed. ' ' That which is born of the 
flesh is flesh, ' ' said Jesus (John 3:6), and He was referring 
to its unchanging character. Adam's sons are made in 
his own likeness (Gen. 5:3), and are not "subject to the 
law of God. ' ' — Rom. 8 : 7. They are anarchists against the 
throne of God. They are not only lewd, but lawless. Such 
is the portrait of fallen man in Romans One. He may deny 
it, defy it or deride it, but it remains a fact of God's sure 
revelation ! Man has fallen never to rise alone. Man is a 
sinner against God without the power to atone. No volition 
of his will or intuition of his mind, can attain his salvation. 
It is not in man's generation but God's Regeneration! 
In this chapter, as in the ' ' days of Noah, ' ' God says, ' ' The 
end of all flesh has come before me. ' ' There is nothing but 
judgment awaiting. Unless some strong One lifts him from 
the pit and mire and the clay he is helpless and hopeless, 
"without God and hope in the world." Man's unright- 
eousness and ruin are laid bare here in an appalling man- 
ner, and man himself is without excuse, verse 20. To be 
sure, chapter one shows the Gentile guilty before God. 
Chapter two, the Jew guilty before God, and while the basis 
of judgment is different, the issue is the same in both cases. 
The Gentile is without excuse because of God's clear reve- 
lation of Himself in Creation to His creatures. The Gen- 
tile had His works, the Jew, His Word. These are won- 
derful words (vs. 19, 20) and require exhaustive treatment, 
but such is not the purpose of this study. 

When God says man is "without excuse" it is true be- 
yond cavil. He has sought excuse but found no subterfuge 
sufficient to cover his sin and clear his guilt, apart from 
Jesus Christ. 



29 — 



STUDIES IN ROMANS 



Lesson No. 12. 



Man's Ruin — Continued 



Bishop Moule says: "But Man, whatever he likes or dislikes, is a 
sinner, exposed to the eye of all pure, and lying helpless amidst all 
his dreams of pride, beneath the Wrath of God." 

The record of Komans One is the record for all time. See 
the days before the flood. — Gen. 6 : 5, 6. See the condition 
of the Jewish people in the days of Isaiah. — Isa. 1 : 2-6. 
Look at the catalogue in the Galatian letter. The works of 
the flesh ! — Gal. 5 : 19-21. The record in this chapter is 
not an isolated case or an abnormal one, but general and 
universal ! In this chapter sin is revealed in more general 
detail, but there is no difference in its character whether 
it be before the flood or at Rome, and the issue never 
changes, it is always corruption and violence! Verse 23 
is the beginning of this folly. From idolatry to ig- 
norance is the order, not through ignorance to idolatry. 
Here we find the sad truth of the trite saying, ' ' God made 
man in His own image and then man returned the com- 
pliment." Man made God not only in the image of him- 
self, but most anything else. His imperishable glory was 
likened to that which was corruptible. From likening God 
to man, they went on to a bird, then a quadruped and 
finally as a reptile ! Man has gone from light to darkness, 
not from darkness to light. 

Dr. Stifler says, "Man was not first an idolator. Man 
did not work his way from fetishness through polytheism, 
up to monotheism and the worship of the true God. His 
course was the reverse. Man knew God and refused to 
worship Him. Idolatry followed as a psychological neces- 
sity. If there is a force of development inherent in man, 
a force tending upward, the Gospel of the Grace of God 
is an impertinence, and Paul might well be ashamed of it." 

— 30 — 



STUDIES IN ROMANS 



Notice this trinity of horrors : 

1. They changed the Glory of the incorruptible God. — 

2. They changed the Truth of God into a lie. — Verse 25. 

3. They did change the Natural use into that against 
nature. — Verse 26. 

Man, by nature, is a mental, spiritual and moral pervert 
and this is the truth to be faced in this book and everywhere 
else. 

He who said, "Whatever morality there is in the world 
is not due to human nature, but to the restraining power 
of God, ' ' was right, absolutely so ! 

The prophet must have had a similar condition as pic- 
tured in Romans, in mind, when he said, "We have turned 
every one to his own way. ' ' — Isa. 53 : 6. So far from the 
way that we read: 

1. God, give them up to uncleanness and lust. — Verse 24. 

2. God gave them up to vile affections. — Verse 26. 

3. God gave them over to reprobate minds. — Verse 28. 
Filled with Unrighteousness, Fornication, Wickedness, 

Covetousness, Maliciousness, Envy, Murder, Debaters, De- 
ceit, Malignity, Whisperers, Backbiters, Haters of God, 
Despiteful, Proud, Boasters, Inventors of Evil, Disobedient 
to Parents, No Understanding, No Natural Affection, Im- 
placable, Unmerciful. 

What a terrible climax to the chapter ! Man's utter ruin 
and deformity! And what a verdict is this in verse 32! 
"They which commit such things are worthy of death." 
Judgment issuing in death, the end of it all ! But hear me ! 
What if One should come out of uncreated glory, who being 
in the form of God, would take on the likeness of man, 
would exchange His sovereignty for service, make Himself 
of no reputation, humble Himself and become obedient even 
unto death, and bear this judgment as if it was His own, 
and He was the guilty party ; what would you think of this 
catalogue of man's sin all laid on Him, until He would in 
God's sight be the sinner? Eead on! There is a change 
to come ! We are to see more than man 's unrighteousness — 
we are to see God's Righteousness. 



— 31 — 



STUDIES IN ROMANS 



Lesson No. 13. 



Man's Ruin — Continued 



The Jew Guilty — Chapter 2 

"The Apostle is about to drag to God's tribunal the nation which 
thinks itself at liberty to cite all others to its bar. It is a bold enter- 
prise. The Apostle deals cautiously." — Godet. 

In chapter 1 we find the Gentile guilty before God and without ex- 
cuse. — Ch. 1 : 20. In chapter 2 we find the Jew guilty and without 
excuse. — Ch. 2:1. In chapter 1 the Apostle had only the Gentile in 
view. In chapter 2 only the Jew in view, though the "name of the 
Jew is not mentioned until the discussion has advanced some dist- 
ance." — Stiller. 

Not only is the Jew found guilty in the second chapter, 
but the Apostle takes a step in advance over that of the first 
chapter and declares "God's Judgment on Sin" and the 
basis on which the judgment will be executed. — Verses 
2 to 16. 

1. According to the truth. — Verse 2. 

2. According to deeds. — Verse 6. 

3. Without respect of persons. — Verse 11. 

4. According to my Gospel. — Verse 16. 

The Gentiles could be dealt with in the open as their sins 
were evident, exposed and acknowledged. They had no 
religious subterfuge or shelter. They urged no superiority 
on the ground of race or rites, ceremony or law. They pre- 
sented no self -justification as an excuse for their just con- 
demnation. The first and second chapters of Romans re- 
mind us of the parable of the Publican and the Pharisee, in 
Luke 18 : 9-14. The two went up to the temple to pray — 
they both stood in God's sight. There was no difference, 
both had sinned. — Rom. 3 : 22, 23. In the first chapter we 
see the Gentile like the Publican, "standing afar off." 
This was the Gentile's place (Eph. 2: 12, 13), guilty, god- 

— 32 — 



STUDIES IN ROMANS 



less, conscience-smitten and stricken, and in the sinner's 
place. While in chapter two we see the Jew like the Phari- 
see, possessing condemnation for others (2:1) and cherish- 
ing favor for himself. The second chapter of Romans is a 
stinging rebuke to the Jew who " thanked God he was not 
as other men are." To be sure in his privileges he was 
not "as other men are," but in his principles he was no 
better. His privileges had not changed his principles. God 
has placed many things to his credit. Read with care the 
list : Ch. 3:1 to 4 ; Ch. 9 : 4, 5. But that which was once 
to his credit is now to his charge. His advantages had 
added to his guilt. — Verses 17 to 23. His boast had made 
him bold. — Verse 17. The law before his eyes had pro- 
duced no grace in his heart. The law was still on ' ' tables 
of stone," not on "fleshly tablets." Moule says: "The 
undertone of the whole passage is a warning that the 
brighter the light will prove the greater ruin." 

It was God's sovereign calling and election that had 
marked the Jew out from the other nations. But there 
we see the entire nation like Jonah, who had no conception 
of a God, whose love and mercy could leap beyond the 
camp of Israel. They had come to think all judgment was 
reserved for some one else. Bigotry is the blindest thing 
in the universe. They fancied some by-way of privilege was 
left open to them. 

They had no dealing with the Samaritans, and they 
desired that God should choose His company to please 
them! 

We find in this chapter the Pharisee seeking a shelter 
where afterwards in Chapter 7 he is driven out forever. 
"There is no favoritism in God's court," says verse 11. 
There was no shelter in God's election — no shelter in the 
fact they had been the custodians of "Oracles" (Ch. 
3:1,2). No shelter in circumcision, as significant and 
sealing as it was. — Verse 26. No shelter in the Law — the 
Law could not do what he needed ! Jew and Gentile guilty 
and hopeless (Rom. 3:9). Here we see the Jew accusing 
others, excusing themselves, and ignorant of the impending 
judgment ! 

— 33 — 



STUDIES IN ROMANS 



Lesson No. 14. 



The Universality of Sin — Chapter 3 



"I am sure that when this vail of flesh shall fall, I shall recognize 
in this passage (Kom. 3:10 to 18) the truest portrait ever painted of 
my own natural heart." — Adolph Monod. — From his death bed. 

Chapter 1 — the Gentile guilty. 

Chapter 2 — the Jew guilty. 

Chapter 3 — the universality of sin, or both Jew and 

Gentile under sin. 

"We have proved," says the Apostle, referring to chap- 
ters one and two, ' ' that both Jew and Gentile are all under 
sin." — Verse 9. This is conclusive. A most terrible in- 
dictment ! A divine accusation issuing in human condem- 
nation. A true report with a terrible import! The sub- 
terfuges are all swept away, and the ultimate decision from 
which there is no appeal reached. The unchangeable word 
of God is now introduced. Seven Old Testament quotations 
are marshalled to lead both Jew and Gentile to the bar of 
God, where they hear their guilt proclaimed, their judg- 
ment pronounced and their arguments precluded ! 

Says Moule: "Here is a tesselation of Old Testament 
Oracles.' ' "These passages are quoted to describe the 
moral corruption of the times of David, Isaiah and the 
Prophets, but indirectly of all times, since human nature 
is the same always and everywhere. ' ' — Schaff. * ' This com- 
plaint of David and Isaiah," said the saintly Bengel," "de- 
scribes men as God looking down from heaven sees them, 
not as grace makes them." 

The following little diagram exhibits to the eye of the 
student the portion of the Old Testament from which they 
are quoted, not only their order but their issue: 

— 34 — 



STUDIES IN ROMANS 



Verse 


Order 


Issue 


10 
11 
12 


Taken from 
Psalms 14:1 to 3 


Character 


13 


Ps.5,9;Ps.40:3 




14 


Psalm 10 : 7 


Conduct 


15 


Prov. 1 : 16 




16 
17 


Isaiah 59 : 7, 8 




18 


Psalm 36 : 1 


Cause 



It is the word of God which closes every mouth beyond 
which no human carping and cavil can reach. When this 
seven-fold quotation has brought in its accusation, then 
comes verse 19, which is the concluding statement to the 
section of Romans known as condemnation ( Ch. 1:16 to 
3: 19). (See the author's chart on Romans.) Rom. 3: 19 
sums up the foregoing argument which began with Ch. 
1:16. 

Now we know (accent on the word NOW, as if to say, 
the Scriptures have spoken and the question is dismissed) 
that whatsoever things the Law saith (a comprehensive 
term for Old Testament Scriptures) it saith to them who 
are under the law, that every mouth may be stopped and 
the whole world become guilty before God, with no possi- 
bility of justification by the law. — Verses 19, 20. 

The law has no lift, no life, no love; therefore unless 
God creates a way, man is left without hope, and here we 
see human finality. Man has reached his extremity. Shall 
we wait to see God's opportunity? 

Before opening the next division of this evermore mar- 
velous Epistle, which begins at verse 21, we desire to call 
the attention of the student to the significance of the 
Seven-fold quotation as found here. We behold in the 
Spirit's use of these, not only the validity, but also the 
virility of Scriptures, especially the Psalms from which 
most of these quotations are taken. The Psalms are the 



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STUDIES IN ROMANS 



most read and the least understood portion of Holy Scrip- 
ture. Many see in them their Poetic character, but few 
see in them their Prophetic character. Many see in them 
the records of the past, but may they not also have a larger 
fulfillment in the future? Are these Psalms exhausted 
in the experiences of David and the men who wrote them ? 
Has history depleted them, or shall history be completed by 
them? They had their relation to David, to be sure, but 
may they not have a relation to the One who was ' ' Made of 
the seed of David according to the flesh"? (Rom. 1:3.) 
"Who is the only one in the universe who has a right to 
David's empty throne? David never had a throne in 
heaven where our Lord Jesus Christ is now. If these 
Psalms revealed the corruption of the human heart from 
fall time, beyond flood time, may they not have fulfillment 
at end time? The author is confident that " Moses" (Deut. 
32), the Prophets and the Psalms have much in common 
with the Apocalypse. It would astonish the student if he 
should see these four synchronized! The Bible, beloved, 
is the Living Book of the Living God and will make for 
high and Holy Living for those whose lives are hid with 
Christ in God. Amen ! 



Lesson No. 15. 



Righteousness Revealed — Chapter 3:20-25 



"BUT NOW the righteousness of God! God be 

thanked for this pivotal point in the Roman Epistle! At 
the close of verse 20 we saw man at his crisis, but now 
we are to see the God of the crisis and his Christ. Man 
was left speechless at verse 19, but now God will speak. 
Hitherto we have seen but man's unrighteousness, but now 
God's righteousness. We have seen what the law could do 
— give knowledge of sin, but now we will see what God 
can do — take away sin. We have beheld man in his guilt, 

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STUDIES IN ROMANS 



but now God in His grace. We have seen man standing 
before the law with his unrighteousness uncovered, but 
now we are to see the righteousness of God revealed apart 
from law (3: 21). Man has received wages from the law, 
but now a gift from God (6: 23). We saw in verse 19 
man's mouth closed, but now God's heart opened. We 
have heard the sentence of death pronounced, but now 
the message of life proclaimed ! We have seen man going 
his own way, verse 12, but now we shall see God's "new 
and living way." There were none righteous, but now, 
ONE righteous (verse 10). There were none with under- 
standing, verse 11, but now behold Him who hath all 
understanding, undertaking! None were seeking after 
God, verse 11, but now God, who is seeking after all. 
We see man's mouth "full of cursing and bitterness, verse 
14, but now God sends One whose mouth is full of bless- 
ing and praise. Man's feet were swift to shed blood, 
verse 15, but now One whose blood was shed by man, for 
man! Man had not known the way of peace, verse 17, 
but now God is going to make known the way of peace 
(Col. 1: 20). Before man's eye there was no fear of God, 
verse 18, but now we are to know One who said ' ' I always 
do these things which are pleasing in His sight." In 
verse 9 we see all men under sin, but now behold God 
under all men's sin! We have seen sin abounding, but 
now "grace much more abounding." 

In the first three chapters the vision is as if we were 
approaching the tabernacle in the wilderness at its side and 
beheld it in its length, with its tented wall of white linen 
held up to our view as if to say, ' ' God 's holiness within the 
^vail demands righteousness on the part of man, and he has 
none," but now at the 21st verse the sinner is brought 
to the door of the tabernacle and behold a brazen altar 
and a sacrifice provided by God ! Hallelujah ! ! 



"Arise, my soul, arise, 

Shake off thy guilty fears, 
The bleeding sacrifice 
In my behalf appears. ' ' 



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STUDIES IN ROMANS 



Man was bound to the seat of judgment, but now Jesus 
Christ is bound to the horns of the altar for man's judg- 
ment. But now is the turning point of the Epistle. We 
cannot see it at too great length. Until this point man 
was afar off, but now he is brought nigh. The law told 
man how deep he was in, but now, God makes known the 
way out. Man had all need and no provision, but now 
God has provision for all need ! All that God requires and 
all that man needs is here provided. In man there was no 
merit, but now there is all mercy. Wrath was revealed 
from heaven against all men, but now wrath is to fall upon 
one man from heaven in the stead of many ( Ch. 1 : 18 ; 
Rom. 5:12). Man was exposed to wrath, but now "we 
shall be saved from wrath through Him (5:9). No justifi- 
cation by law, Gal. 2 : 16, Acts 13 : 39, Rom. 3 : 20, but now 
justification by faith (Rom. 5:1). 

It is impossible to overestimate the importance of this 
portion of the word of God (Rom. 3 : 21 to 25). It stands 
as important as the brazen altar to the tabernacle — and 
indeed it means the same but in much more complete reve- 
lation. This is the place of "transference" — the sinner's 
sins transferred to the sinner's Savior: 

Lift up thy bleeding hand, Lord 

Unseal that cleansing tide ; 
We have no shelter from our sin, 

But in thy wounded side. 
BUT NOW means the cross of Christ! 



Lesson No. 16. 



The Brazen Altar of the Roman Epistle 
Romans 3: 21-26 



This passage of the Roman Epistle we call the "Brazen 
Altar" of the Epistle. It bears the same relation to this 



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STUDIES IN ROMANS 



Epistle the brazen altar bore to the Tabernacle in the 
Wilderness. It is here expiation is made for Man's guilt, 
and propitiation made to God's holiness. Those who pos- 
sess the Analytical Chart of Romans by the author, will 
notice the Roman Epistle is constructed and developed 
after the order of the Tabernacle. 

The argument of the Epistle begins with Man's ruin 
(Ch. 1:16 to 3:20). Man is Guilty and without excuse 
before God. As man approached the tabernacle the first 
thing he beheld was a wall of white linen which in its purity 
was a great contrast to his sin stained heart. It said ' i God 
demands righteousness. ' ' Man answers back, "I have 
none, I cannot meet God's demands." This is where we 
see man in the Roman Epistle, about the door of the Taber- 
nacle in need of atonement, with a sense of sin's curse, and 
separation and alienation from God ! But at verse 21 we 
behold at the open door the Altar of Brass. It is God's 
provision for man's need according to His own require- 
ments! And this is why we have blocked off the section 
(3: 21 to 26) and call it the "Brazen Altar of the Epistle 
to the Romans. "Man had no way to God so God made a 
way to man — when man could not come to God, then God 
came to man. When man could not go into God's "Holy 
Place," then God came out to man's sinful state. In crea- 
tion man was made in the image of God, in redemption 
God is made in the likeness of man — wondrous depth of the 
incarnation ! Rom. 8 : 1 to 5. Phil. 2 : 7 to 10. 1 Cor. 
15:47-49. See Ex. 25, 26. 

An old lady was asked why there were no steps to the 
brazen altar, gave answer most scriptural and sublime by 
replying, "In Salvation man cannot take one step up to 
God, but God Comes All the Way to Man." 

If one was to pass on to the Laver, to the Holy place 
with its candlestick, its table and altar of incense, and on 
to the Holy of Holies, he must first be provided with the 
provision prepared by God at the altar of brass. Here 
atonement was made for sin. Here guilt was expiated, 
divine holiness propitiated! So this remarkable passage 
contains the sum total of the work at the altar which in 

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STUDIES IN ROMANS 



connection with the tabernacle was but a "shadow/' but 
here it is substance. There the "good thing" was to come, 
here it is come. 

From this point the Roman letter moves on in spiritual 
significance to the Laver and on to the Candlestick, the 
Table and the Altar and by the time the close of the 
8th chapter is. reached the Holiest of All ! 

It goes from Brass to Gold, from man's sinful person 
to God 's Holy presence. From man accused in sin to man 
secure in Christ. 

From guilt to glory! From blood provided for man to 
blood accepted by God! Nor is the Tabernacle in the 
Wilderness and its service on the day of atonement ex- 
hausted in the Eoman Epistle at the close of the 8th chap- 
ter, for in the 9th and 10th chapters Israel's High Priest 
is tarrying within the vail, and in Chapter 11 He appears 
to them again ! Rom. 11 : 26 ; Hos. 3 : 4, 5 ; 5 : 15. 

The way is now clear to see what is the Righteousness of 
God and how God can be just and the justifier of them that 
believe in Jesus. 

We wish the student to become familiar with verses 21 
to 26 of this chapter. They form the basis of Justification 
and the initial step of Glorification as seen from man's 
viewpoint. 

We will get back to the initial step of our Glorification 
as taken by God when we reach chapter eight. 



Lesson No. 1 7. 



The Sinner Justified by Faith Without Works 
Chapter 4 



"To make Justification a mere synonym for pardon is always in- 
adequate; Justification is the contemplation and treatment of the 
sinner found in Christ, as righteous, as satisfactory to the law; not 
merely one who the law lets go. Is this fiction? No, not at all!" — 
G. Handley Moule. 

— 40 — 



STUDIES IN ROMANS 



In Lesson No. 16 we stood together at the brazen altar 
(Rom. 3 : 21 to 26), where we found righteousness provided 
for by God, set forth in Jesus Christ. We found the death 
of Christ and the judicial ground of righteousness, grace 
the principle on which God acts in reckoning a sinner 
righteous, and now faith as opposed to merit or works, 
by which the sinner receives it. 

In order to clearly see the meaning of justification we 
must study a while the biblical meaning of the word 
"righteous" and " righteousness. ' ' To be "righteous" is 
fulfilling all claims which are right and becoming, just as it 
should be ; a right state of which God is the standard ! 

When God's righteousness was set forth in Jesus Christ 
it was the sum total of all that God commands and ap- 
proves. As such it is not only what God demands, but 
what He gives to man and which is appropriated by faith, 
hence it is a state called forth by God 's act of justification, 
viz. : a judicial deliverance from all that stands in the way 
of being righteous. It is the righteousness God demands 
set over to the account and credit of the sinner, so that the 
sinner is justified from all the charge that is made against 
him and all the demands of God upon his character fully 
met. This is the truth of justification. Mark it well. 

The righteousness of God which results in the justifica- 
tion of the sinner before God is the work of Jesus Christ 
toward God and in behalf of the sinner. The sentence upon 
sin is death. Man has fallen beneath that sentence and is 
hopelessly and irretrievably doomed. No law keeping can 
bring him righteousness. If he is ever justified it must be 
by the penalty being borne. He must be justified by death 
— "justified by blood." "Being justified freely by His 
grace through the redemption which is in Christ Jesus" 
(Rom. 3:24). 

Sir Robert Anderson says: "The great marvel of the 
Gospel, the great triumph of redemption, is that God can 
declare to be righteous those who are personally not 
righteous, that He can justify the sinner, not as deeming 
him a law keeper but even while He judges him a law- 
breaker. It is not that by being justified by his life on 

— 41 — 



STUDIES IN ROMANS 



earth we are saved by His blood shedding; but that * being 
now justified by His blood we shall be saved from wrath 
through Him' as now risen from the dead. We are justified 
without a cause by God's grace through the redemption 
that is in Christ Jesus.' ' 

Dr. Anderson makes here a strong remark. The earthly 
life of Jesus did not avail for the sinner's justification. It 
was His death on the cross and His triumph over the tomb ! 
Eom. 4: 25. "Delivered for our offences" — "raised again 
for our justification." His holy, spotless, unblemished life 
marked Him out as God's Lamb fit for the altar. God 
could fix upon no other or no less a character. Prophecy 
had prepared the pattern beforehand. The requirements 
had long been specified. See Exodus 12 : 3 to 6 ; cf . 1 Cor. 
5:7.; 1 Peter 1 : 18-20. In Jesus Christ all requirement 
finds perfect fulfillment. When John cried: "Behold the 
Lamb of God which taketh away the sin of the world" 
(John 1:29), he recognized that in Jesus the fitness and 
fullness of God's demand and the sinner's need. He beheld 
on Him the seal of the "Sanctuary" sealing and securing 
Him for the sacrifice. His holiness bound Him to the 
horns of the altar. 

In the divine record of the proceedings of the great day 
of Atonement — Leviticus 16 (read with care again and 
again) we behold in the Two Goats two aspects of our 
Lord's work. 



PROPITIATION 



SUBSTITUTION 



God-ward 



Man- ward 



The Holy Spirit has here for us the deepest, divinest in- 
struction. Who will hear what the "Spirit saith"? 
In Lesson 18 we will further consider "Justification." 



42 



STUDIES IN ROMANS 



Lesson No. 18, 



(Justification by Faith Continued — Chapter 4) 



"If you want to find a book that can marvelously help you here read 
'Luther's Commentary on the Galatians.' This dear old truth of 
Justification by Faith needs another great revival. In these days 
men talk not so much about salvation by works as salvation by 'char- 
acter' — perhaps even a more soul-damning heresy than salvation by 
works. If you want to find how much man's 'Character' as well as 
his 'Works' go for in God's sight, read Romans 3:9 to 20. An 
alopathic dose of unadulterated Romans is what the church of God 
meeds this day." — Newell. 

The primitive covering of man in the Garden of Eden 
was probably a "glory covering" (Ps. 104: 2; 2 Cor. 5: 2 
and 3). Disobedience and sin left the first pair "naked" 
and ' ' ashamed. ' ' They make shift to cover themselves with 
fig leaf aprons (Gen. 2 : 7 and 8) . Having lost the covering 
provided by the Creator, they now seek for a covering 
midst the "Creation," but fail. From the supernatural 
they turn to the natural. This has ever been man's atti- 
tude and attempt. Mark well the words of Genesis : * ' Made 
themselves aprons" (2,7); "hid themselves from the 
presence of God" (2-8). Make a covering from fig leaves, 
but look you, before they left the Garden, God has again 
provided a covering — not a ' ' glory covering, ' ' but a manner 
of covering sin which is God's way — beasts are slain by 
Him before their eyes, and after blood thus shed He clothes 
them with the skins. Death falls on substitute, not on 
the sinner, and this is a great picture of Calvary! 

If there was any hope for any one to be justified by 
"works" or "character" it would be Abraham with whom 
the Jewish nation began, or David the ideal king of God's 
heart. But no ! Abraham believed and it was counted to 
him for righteousness — Verse 3. Did not his circumcision 
figure in his justification ? No. He was counted righteous 
fourteen years before circumcision. 

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STUDIES IN ROMANS 



God's method of covering sin was celebrated in song by 
Israel's greatest king, David, and his Psalm 32, 1 to 4, is 
introduced as evidence (verses 6 to 8) of the sinner's justi- 
fication by faith without works. 

"Worketh Not, but Believeth. These two words 
show the difference between man's way and God's way. 
Read and mark these passages : Eph. 2 : 8-10 ; Gal. 2 : 21 ; 
Acts 13 : 38, 39 ; Phil. 3 : 9. Jonah brought up from the 
depths the true theology when he cried, "Salvation is of 
the Lord" (2 Tim. 1 : 9 ; 1 Peter 1 : 18-20) . Jesus finished 
that salvation when He arose from the grave (Rom. 4: 25). 
There is nothing left to do. It is all done ! Hallelujah ! 

Justified by faith. Ah, there is not a word a self- 
righteous sinner despises more. "Faith," "Believing" — 
they are versus his doing. Nothing is left to man — all to 
God. Without taking time for development of this great 
word "faith" in its various relations, for faith in its 
simplest phase in Scripture is the belief of a record or 
testimony ; again it means belief in a person and again, the 
character of trust, which always points to the future, how- 
ever or whatever definition, is it not true that God has here 
chosen a word that is most marvelous. Could there have 
been chosen a word to bring more discomfiture to the self- 
righteous sinner or more comfort to the unrighteous sinner 
who has come to the end of self and ready to begin with 
God? 

Says Sir Robert Anderson: "And doubtless the reason 
faith is made the turning point of the sinner's return to 
God is just because distrust was the turning point in his 
departure from God. Disobedience was not the first step 
in Adam's fall, it was the last, and it followed upon dis- 
belief." 

"Therefore being justified by faith." Oh how wise and 
divine is this way clearly revealed by God. Had it been 
justified by character or conduct, word or works, man would 
have found whereof to boast, but ' ' by faith, ' ' this forever 
excludes human boasting and brings endless praise to God. 

Oh what an Evangel ! The reason why Christ can fully 
meet our need is because He has fully met God's claims. 



— 44 — 



STUDIES IN ROMANS 



Well for us if we are able to say personally for our own 
salvation, as Hooker said long ago : ' ' We have no knowledge 
in this world but this, that man has sinned and God has 
suffered — that God made Himself the sin of men that men 
might become the righteousness of God ! ' ' 



Lesson No. 19. 



The Summary of the Argument of Justification by 
Faith — Chapter 5: 1 to 11 



"Christ had a two-fold purpose in dying for us. He died to bring 
us to God in a lasting relationship; and He died to bring God to us 
in the sufficiency of His Grace." — Pastor F. E. Marsh. 

With the word " therefore' ' at the opening of the 5th 
chapter we are ready to sum up the foregoing argument 
concerning the justification of the sinner by faith without 
works, and also to this sum make the addition of the results 
of justification by faith. — Rom. 5 : 1 to 5. 

"Therefore being justified by faith we have peace with 
God through our Lord Jesus Christ, by whom also we 
have access into this Grace wherein we stand and rejoice 
in hope of the Glory of God." 

These two verses cover and comprehend the teaching of 
the Roman Epistle with the exception of the Parenthetical 
Portion, Ch. 9 to 11. From "justification" to "glorifi- 
cation." Not only do they summarize the teaching of this 
particular Epistle, but they are the summary of all the 
Church Epistles from Romans to Thessalonians ! They 
(verses 1 and 2) contain the sum total of all the truth 
directly and definitely addressed to the church of God, the 
body of Christ which is the object of a peculiar and un- 
precedented purpose of God in the program of the ages. 
See Eph. 3 : 8-10. This object is the subject of church 
Epistles. 

— 45 — 



STUDIES IN ROMANS 



We have before spoken of the distinctive character of 
the Church Epistles. They are addressed to the " church 
of God." 

There is a divine and decided difference between the 
Jew, the Gentile and the Church of God. These Epistles, 
Romans to Thessalonians, inclusive, contain truth for the 
church, His body, and the general scope of these Epistles 
in their doctrinal development is summarized in Rom. 5 : 1 
and 2. 

The following simple diagram will exhibit to the eye 
these Epistles in embryo as found in Romans 5 : 1 and 2 : 

"OUR LORD JESUS CHRIST" 



Rom. 5 : 1 and 2 | Church Epistles 


Justified by Faith 1 Romans, Galatians 


Peace with God 

"Access by Faith" 

"Standing" 


Corinthians 

and 
Ephesians 


"And Rejoice" | Phillipians 


"In Hope of the 
Glory of God" 


Colossians and 
1 and 2 Thessalonians 



The Epistle opens with the Sinner's Condemnation and 
closes with the Saint's Glorification! 

A reading of each Epistle will bear the truth of this dia- 
gram to the student's mind. Justification by faith in 
Romans and Galatians; issuing in peace with God, access 
and standing, rejoicing and hope in the Glory of God. Let 
the student select for himself the verses bearing on the 
above key and how marvelously these thoughts are con- 
cealed in each Epistle! The purpose of God in its un- 
changed character will so impress the student. "Whom He 
has justified He has marked out to be glorified ! He will 
not fail in His purpose. His program will be carried out 
without an absentee or failure ! The eighth chapter takes 
this up in more complete revelation, but until the eighth 
chapter is reached we will refrain to speak of this most 
glorious of truths ! See 8 : 29, 30. 

— 46 — 



STUDIES IN ROMANS 



In the opening chapter of Romans we are saddened when 
we learn what we were in ourselves, now at every added 
verse we are gladdened to know what we are to be in Him- 
self. The argument is now cleared up. The way is open for 
progress in divine purpose. We have been taken up with 
Sins. Commencing at verse 12 we are to take up the sub- 
ject of Sin. Is there much of a distinction ? you ask. Wait 
and see! 



Lesson No. 20. 



An Important Division 
Chapter 1: 16 to 5: 11; 5: 12 to 8: 39 



The student will remember that the First main division 
of the Roman Epistle consists of Chapters 1 to 8 and is 
named Salvation, which is but a subject title for the 
Doctrinal division of the letter. Herein is set forth the 
truth concerning Salvation, the study of which has 
already brought us to Chapter 5 : 11. 

The first main division of the Epistle (Ch. 1 to 8) is 
divided into two parts as follows: 

First— Ch. 1 : 16 to Ch. 5 : 11. 

Second— Ch. 5: 12 to Ch. 8: 39. 

A number of years ago the author was much impressed 
when reading Romans after the father of the modern move- 
ment of seeking the right divisions of truth, J. N. Darby, 
whose scholarship and spirituality is ever beyond question. 
Mr. Darby said, "No student can properly understand the 
book of Romans until this division and distinction is made. ' ' 

Subsequent study has deepened our conviction of the 
truthfulness of this statement. A great many able ex- 
positors and teachers fail to make this division, notwith- 
standing we are very confident there is here a difference 
with a distinction which should be held with careful dis- 
crimination. Let the student clearly understand the matter 

— 47 — 



STUDIES IN ROMANS 



in question, viz. : The first eight chapters of Romans consti- 
tuting the doctrinal division of the Epistle are divided 
thus: 

Chapter 1, 1 : 15 is introductory. 

Div. I. Ch. 1 : 16 to Ch. 5 : 11. Div. II. Ch. 5 : 12 to 
Ch. 8:39. 

What makes this important division ? It is the word Sin. 

The subject matter of Ch. 1 : 16 to 5 : 11 is Sins. The 
subject of 5 : 12 to 8 : 39 is Sin. Mark this well. 

Recently in a class room the question was asked: "Is 
there any difference made in the Bible between sin and sins ? 
A student made answer, ' ' None at all ; sin is singular and 
sins is plural and that is all there is to it." 

With a great many the question has thus been settled. 

The Scriptures do make a Distinction! 

We will attempt to arrive at the definitions of Sin and 
Sins. 

According to the Greek Critical Lexicon and Concord- 
ance, there are two words used. 

First Definition : The Greek word, "Hamartia," which 
means miss, failure, aberration from prescribed law or 
duty — hence sin, considered not as action, but as the 
quality of action, the evil principle, that is, sin generic. 
The spring of all forms and phases and movements of sin, 
whether entertained in thought or consummated in act. 
The above word denotes the generic idea of sin or a single 
sinful act. Sin is not merely the quality of an action but 
a principle manifesting itself in the activity of the subject. 

Second Definition: The word "Hamartema" means 
the actual transgression, the result of the evil principle in 
action, hence, sinful action and sinful deed. 

Now these two definitions make the two divisions above 
indicated. 

The first has to do with the second division. 

The second has to do with the first division. 

The first half has to do with "Sins" — the second with 
"Sin." 

In our next number we will further develop this impor- 
tant truth. Master this lesson without fail. 



— 48 



STUDIES IN ROMANS 



Lesson No. 2 1 . 



"The Epistle to the Romans down to the middle of the 5th chapter 
deals with Sins: what we have done. After that it deals with Sin: 
what we are." — Thomas Neatby. 

In Lesson No. 20 we discovered an important division of 
the Doctrinal Portion of the Roman Epistle (Ch. 1 to 8). 
The following order sets forth this distinction: 

INTODUCTORY 

Chapter 1 : 1 to 15 

SINS 
Chapter 1:16 to 5: 11 

SIN 

Chapter 5 : 12 to 8 : 39 

By making reference to Lesson No. 20 the student may 
refresh his mind as to the meaning of these two words, 
Sins and Sin. Thoroughly master their meaning, they will 
be of much service in the future study of the Scriptures. 

You will then see in summary that Chapter 1 : 16 to 5 : 11 
deals with Sins, while Chapter 5 : 12 to 8 : 39 deals with 
Sin. We reverse the order for the purpose of setting forth 
the Difference with a Distinction, and seek to show first the 
character of Sin (5:12 to 8:29) and then Sins (1:16 
to 5:11). 

Sin is character ; Sins are conduct. 
Sin is the center ; Sins are the circumference. 
Sin is the source of which Sins are the secretion. 
Sin is the root ; Sins the fruit. 
Sin is the producer ; Sins the product. 
Sin is the old nature itself ; Sins the manifestations of the 
old nature. 

Sin is the sire ; Sins his offspring. 
Sin is one single act ; Sins many sinful acts. 
Sin is what we are ; Sins what we have done. 
Sin is the fountain ; Sins its flow. 

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STUDIES IN ROMANS 



Sin brought death to all (Rom. 5 : 12) and put Jesus to 
death for all (2 Tim. 2:6). 

Sin brought Him out of Heaven to make the Atonement 
(Heb.9:27). 

In the first division (Sins 1: 16 to 5: 11) it is "all have 
sinned/ ' both Jew and Gentile (Rom. 3: 9-20), but in the 
second division (5:12 to 8:39) it is "Wherefore as by- 
One Man sin entered the world and death by Sin, and so 
death passed upon all men for that all have sinned/ ' verses 
5-12. So here we have set forth this two-fold division — 
"One man's sin" — "All have sinned.' ' 

We have sin Generic and General. Sin Unit and 
Universal. The one — the many. One man, all men. 

It is remarkable to notice how the Holy Spirit has made 
use of the words Sin and Sins in these two divisions. 

The word "Sins" does not occur in the second division 
but once, and that one occurrence adds to this distinction, 
"for when we were in the flesh the motions of sins which 
were by the law, did work in our members to bring forth 
Fruit unto death" (Rom. 7:5). 

Here as we have before shown, Sins are Fruit and Motion 
of the Members. 

The word Sin, however, occurs in the second division 
about 42 times, as this is the subject of that division. 

In 1 to 5 : 11 we are viewed in the flesh, while in 5 : 12 
to 8 : 39, we are viewed "in Christ." In the first part we 
are in the flesh ; in the second part the flesh is in us, and 
here is the vital truth of the Epistle and must be grasped 
for future study in the church Epistles. 

We were brought into the first place by Adam ; we have 
our standing in the second place by the last Adam. 

The believer is a man in Christ Jesus. This is his new 
standing. Says Dr. Moule: "Man inherits from primal 
man not only taint but guilt, not only moral hurt but legal 
fault." That which was charged against us in Adam is 
placed to our account in the person and work of Jesus 
Christ. If I were to say, I have no sin, I should deceive 
myself and the truth would not be in me. The evil nature 
remains but its power is limited. Some one has said, " It no 



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STUDIES IN ROMANS 



longer reigns, it no longer is master and never again can 
be." Hallelujah. 

The sin in my nature must not become sin in action. It 
is "reckoned" dead and incapable of action (Rom. 6). A 
man in Christ is a man in the Lord Jesus as he stands 
before God. A man in Christ stands in all the perfection 
of Christ's obedience unto death. In Romans 5 we see a 
contrast between the perfect disobedience of the first man 
and the perfect obedience of the second man. The diso- 
bedience of the first man I have been in, the obedience of 
second I am "now in." 



Lesson No. 22. 



The Obedience and Disobedience of "ONE" 
Romans 5: 12 to 21 



"The sin of the first Adam and his family reached its climax in the 
crucifixion of the Second (last) Adam: there indeed sin abounded; 
but see grace has much more abounded, for from that cross justifica- 
tion and life has had its spring. At the cross the sin of man was 
consummated, and at the cross the Grace of God in the salvation of 
sinners was also consummated!" — Marcus Rainsford, B. A. 

Having seen in Lesson No. 21 the difference and distinc- 
tion between Sins and Sin, the act of the One and the ac- 
tions of the Many, we are now better prepared to see the 
character of sin, its nature and its fruits. We are to behold 
two men. The disobedience of the One and the obedience 
of the One. What is the character of this disobedience and 
the obedience? Adam became disobedient unto death 
(Rom. 5 : 12) . Jesus Christ became ' ' Obedient unto death ' ' 
(Phil. 2:8). By one came death, by the other resurrection 
(1 Cor. 15 : 21) . The one fell down, the other got up. Adam 
fell and brought Disorder which Christ arose to bring 
about Order (1 Cor. 15: 22-23). 

* """ ' ' ' nnmn l i i n , im .i nTimi ii n i 

— 51 — 



STUDIES IN ROMANS 



In both cases men are regarded as standing or falling in 
the federal head, and being so regarded by God, they are 
treated accordingly. As all the consequences of the sin of 
Adam are shared by those who are united to him by nature, 
so all the blessings contained in the fullness of the Lord 
Jesus Christ flow forth to those who are united to Him by 
faith. 

It may be said, that judicially, God has had relation to 
but two men in all the universe, Adam the first and the 
last. The fact is there are but two classes among all peoples 
as God sees them, viz. : The Carnal and the Spiritual. The 
carnal share the nature of the first Adam, the spiritual are 
the inheritors of the nature of the last Adam. The carnal 
are those who will have their own will and way rather than 
the will and way of God. 

The spiritual are those who will have the will and way of 
God rather than their own will and way. 

In this is set forth the character of their respective fed- 
eral head, and the basis of God's dealing and Judgments. 
Thus you will see the Source of sins in Sin, while the 
Course of sin is seen in sins. Man attempts to deal with 
the course of sin while God in atonement deals with the 
Source of sin. 

The product of the first man is the "old man"' (Rom. 
6:6), while the product of the Second man is a "New 
man" (Col. 3:10). 

In Him the one was crucified and the other arose from 
the dead. You can tell the "old man" and the "new man" 
wherever you see them because this is true, the "old man" 
"walks after the flesh," the new after the Spirit. 

Galatians gives a most faithful portrait of the two. Gal. 
5 : 12-21. Again I ask you to observe that in this portion of 
the Scripture under consideration (Rom 5:12-21), the 
Apostle speaks as if there were but two men ever lived, 
all others are headed up in these two. 

Our blessing or curse, condemnation or justification, 
righteousness or unrighteousness, depends on our relation 
to these two — God has declared it so. 



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STUDIES IN ROMANS 



Dr. Rainsford says: "If we have ruin in Adam, much 
more have we life in Christ. ' ' Praise the Lord ! 

Ruin in Adam, restoration in Christ. In Adam aliena- 
tion, in Christ reconciliation. 

If we have weakness in Adam, we have the power of 
God in Christ. If we have emptiness in Adam we have the 
fullness of the Godhead bodily in Christ. We lost in Adam 
a Creature head, we have gained in Christ a Divine head. 
We lost in Adam creature dignity, in Christ we have gained 
a place far above principalities and powers. 

In Adam we were made a little lower than angels — in 
Christ above angels ! In Adam we lost creature security, in 
Christ we have everlasting arms. In Adam we lost creature 
righteousness, in Christ we gained the righteousness of God. 



Lesson No. 23. 



The Obedience and Disobedience of ONE 
(Continued) 



"Has God come in Christ simply to undo the effects of the fall and 
set man where he was before it? Nay, if the offense was disastrous, 
and the many died, much more has the grace of God, and His gift in 
grace which is by One Christ Jesus, abounded toward many. Inno- 
cence has indeed been lost, with the continuance of life on earth, and 
the Eden paradise, but righteousness and holiness have been gained, 
eternal life and the Paradise of God. Here is the Divine balance 
sheet; it would not suit God to have a poor exhibit; it would not 
suit Him to have no gain in glory, and this is what the Second man 
has toiled for, as the first wrought the shame." — F. W. Grant, in 
"Numerical Bible." 

What is the character of Sin from which Sins proceed? 
In the Old Testament there are thirty Hebrew words for 
' ' sin, ' ' " sins, ' ' and ' ' sinned. ' ' In the New Testament there 
are twelve Greek words for "sin," "sins," and "sinned," 
making a total of forty-two words. 

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STUDIES IN ROMANS 



Time spent in the study of each of these words would 
bring much profit. The student is referred to Dr. Scofield's 
"Correspondence Course/ ' to the division known as "Great 
Words of Scripture,'' in which Dr. Scofield has treated 
these words at length and with much care. A study of 
these words reveals the true character of sin. The root 
and the fruit, the Act and Actions. Not only so, but they 
likewise show us the Disobedience of One and the Obedi- 
ence of One. The two Adams and their standing before 
God and their relation to the race may be found in the 
study of the words. We find a general summing in the 
following words : 

First — Transgression 

"Transgression means an overstepping of the line be- 
tween good and evil fixed immutably by the Divine will." 

Transgression seems to be the first step in sin against 
God. The Holy Spirit indicates this. In 1 Timothy 
2 : 13-14 we read : ' ' Adam was first formed, then Eve. And 
Adam was not deceived, but the woman being deceived was 
in the Transgression." Here the word transgression is 
used as the initial step in Man's departure from God in 
the Garden of Eden. The first step should therefore be 
examined as to its character. We see here the first Adam, 
by his bride, led to overstep the line between good and 
evil fixed immutably by the Divine will. This is trans- 
gression. A very vital question will now be asked by the 
student, viz. : Is this the first transgression in the govern- 
ment of God? Was man the original transgressor or was 
there an aboriginal? Was this a precedent established or 
an antecedent followed? May God be pleased to give us 
divine wisdom and help as we approach this "mystery 
of iniquity.' ' We turn our eyes from the first man and 
the garden to a time and place anterior. Who suggested 
the transgression? 

The Serpent, later called Satan, and in the last book of 
the Bible called "That Old Serpent" (serpent of old), the 
devil and Satan (Rev. 12:9), suggested and assisted the 
transgression. It was he who said, "Overstep the line be- 

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STUDIES IN ROMANS 



tween good and evil fixed by God." Read with care Gen. 
3:1-7. 

Said the Serpent : " Ye shall not surely die ; for God doth 
know that in the day ye eat thereof, then your eyes shall be 
opened, and ye shall be as gods, knowing good and 
evil." "Take Divine position, assume Divine power and 
take stand against Divine will — take a step across the line 
fixed between good and evil! Intrude self-will." 

Whence came the suggestion? Could it be that it grew 
out of the past personal experience of the tempter himself ? 
(Mark well these interrogations.) Could it be possible he 
was insisting and inciting man to an act which he himself 
had committed? Could it be that Adam's transgression 
was after the similitude of Satan's? Was Satan the first 
transgressor ? Genesis 1 : 2 shows there had been pre- 
Adamite destruction, and may it not be that this one 
(Satan) had to do with it and is attempting to lead the 
first man to do what he himself did ? The mystery deepens, 
but thanks be to God, Revelation throws light upon the 
mystery. We are inclined to attempt to be exhaustive here 
in the treatment of this subject, but we are reminded not 
to exhaust the patience of the student. Many among our 
readers are in the fundamentals of Bible study, and we 
seek to help these more than to gratify ourselves. In 
Lesson No. 24 we shall attempt to place and trace the origin 
of Transgression, and who first overstepped the line be- 
tween good and evil fixed by the Divine will. 



Lesson No. 24. 



The Disobedience of ONE, and the Obedience of 
ONE (Continued) 



"Let us not, however, fail to learn one lesson from the wondrous 
things we have been contemplating. Rebellion is ruin, no matter how 
noble, or fair, or wise the leader may be. For even Lucifer the bright 

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STUDIES IN ROMANS 



sun of the morning, the loftiest of the angels of God, has fallen from 
his high estate, and ere long shorn of all his wisdom, might and 
beauty, will be plunged into the perpetual night of the Abyss. There 
is but one attitude natural or possible for a created being, and that 
is, entire submission and unreserved obedience to the will of Him 
who created and sustains him." — Dr. G. H. Pember. 

The Scriptures are not silent concerning Satan, the ser- 
pent of the Garden of Eden. The Scriptures give Satan 
the title of the "Prince of this World/ ' This title was 
conferred upon him by God Himself, previous, of course, to 
the fall. John 14:30. 

It is only by recognizing the legitimacy of that claim 
that we can understand a passage of Jude, in which the 
conduct of the Archangel Michael toward Satan is adduced 
as an example of due respect for authority even though 
it be in the hands of the wicked. Jude 9. 

The word " world " is here an inclusive term and may 
comprehend all the spheres of our Solar System. 

According to Paul, he is the "God of the World." The 
word "World," however, should be translated "Age." It 
would seem that Satan is indeed the legitimate Prince of 
the World, ' ' this dignity and official glory conferred upon 
him by God, but by ' ' transgression ' ' fell. ' ' Sin is the trans- 
gression of the law, ' ' says John. Jesus may have made ref- 
erence to his relation to Satan anterior to the incarnation 
and of the pride which caused the condemnation of the 
Devil (1 Tim. 3:6), when He said to His disciples (the 
seventy), on their return, and rejoicing that demons were 
subject to His name: "I beheld Satan like lightning fall 
from heaven. ' ' Luke 10 : 18. This may, however, refer 
to his future fall also. (See Rev. 12: 7-10.) 

In Ezekiel 28 we have a remarkable record of the Prince 
of Tyre. This Scripture could not and would not be used 
of an earthly potentate. This is a ruler of superhuman 
power and personality. It is a portrait of Satan and his 
transgression. It was Satan, the Serpent, the deceiver, who 
overstepped the line fixed by God between good and evil. 
Take up Ezekiel 28, beginning at verse 12. 

Pastor F. E. Marsh says: "In Ezek. 28: 11 to 19 we have 

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STUDIES IN ROMANS 



a glowing account of what Satan was, for while we recog- 
nize there is a primary application to the king of Tyre in 
the passage, there are words used which can never apply 
to him." Let us briefly note the nine "thous" in Ezek. 
28: 11 to 19. 

1. Satan's Abode— " Thou wast in the Garden of Eden" 
(an Eden far anterior to the Eden of Genesis), verse 13, 
R. V. 

2. Satan's Office— " Thou wast the anointed cherub," 
verse 14, R. V. 

3. Satan's Privilege — "Thou wast upon the Holy moun- 
tain of God," verse 14. 

4. Satan's Power — "Thou hast walked up and down in 
the midst of the Stones of Fire," verse 14. 

5. Satan's Holiness — "Thou wast perfect in thy ways 
from the day thou wast created," verse 15. 

6. Satan's Sin — "Thou hast sinned," verse 16. 

7. Satan's Pride — "Thou hast corrupted thy wisdom by 
reason of thy brightness, ' ' verse 17. 

8. Satan's Sacrilege — "Thou hast defiled thy sanc- 
tuaries. ' ' 

Dr. Pember has well said : ' ' God created Satan the fairest 
and wisest of all His creatures in this part of His Uni- 
verse and made him Prince of the World and Power of 
the Air. He appears to have been the High Priest of his 
realm, dwelling in a splendid palace of gold and precious 
stones near to the place of God's presence, just as the 
Israelitish High Priest dwelt at Jerusalem in the vicinity 
of the Temple. He was also its king, having been placed 
upon the summit of honor at his creation, and not subse- 
quently raised to it from a lower rank. He was perfect 
in all his ways, and continued so until the Transgression." 



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STUDIES IN ROMANS 



Lesson No. 25. 



The Disobedience of ONE and the Obedience of 
ONE (Continued) 



"In judging the Serpent there comes out the revealed purpose of 
God; not a promise to Adam, but the revelation of One who would 
crush the Serpent's head, the first sinner and the too successful 
tempter to sin. And let us note again the confronting of the Serpent, 
not with Man who always fails, but with Christ who always con- 
quers." — Wm. Kelly, in "Introduction to the Pentateuch." 

In the preceding lessons, Numbers 23 and 24, we turned 
aside from the Garden, the man and his bride, to inquire 
concerning the Serpent whom we found to be Satan, the 
1 i devil, ' ' the * ' serpent, ' ' the * * deceiver. ' ' We learned some 
things concerning his exhaltation at creation, the official 
dignity, name and honor conferred on him by God; his 
relation to the world and universe ; his rebellion, abasement 
and condemnation. We regret that we cannot devote much 
time to this study of the "Mystery of Iniquity," but such 
is not the purpose of this study of the Roman Epistle. 

At the point of our digression we had arrived at the 
great decisive turning point of the doctrinal portion of the 
Epistle, viz. : Chapter 5 : 12, beginning with the words, 
"Wherefore as by One Man Sin!" (see Lesson 22), and 
in order that we might better understand the Disobedience 
of One and the Obedience of One, we turned aside to learn 
concerning Satan the Serpent, to see if it were man or 
he who was first in the transgression. Man by transgression 
fell. So had Satan before him. Man in the garden was 
not taking the initiative stand against the Divine will, but 
was sinning after the similitude of this tempter. Man in 
the garden overstepped the line between good and evil fixed 
immutably by the Divine will, so had Satan before him. 
Thus man fails just as Satan and angels before him had 
failed under this trial. The one test was the Word of 
God. God had spoken and the question was, will man 

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STUDIES IN ROMANS 



believe God or Satan? It is a question of a lie or the 
truth. Satan substituted two lies for what God had said : 
I. Ye shall be as God. 

II. Ye shall not surely die. 

First. Man was incited by him to claim equality with 
God and to deny any moral distance existing between them. 

Second. That there is no death by sin. These are the 
two lies on which every anti- Christian system to this day 
is built. It is Eddy ism pure and simple, and its thousands 
of dupes are taken captive by this lie of the Devil at his 
will. 

Satan was the first destructive higher critic. The denial 
of the authority of God's word may be directly charged to 
him in the beginning. Jesus Christ has given us the truth 
concerning the devil, and let us not be deceived. ' ' He was 
a murderer from the beginning and abode not in the truth, 
because there was no truth in him, when he speaketh a lie 
he speaketh of his own; for he is a liar and the father 
of it." John 8: 44. 

' ' New Theology ' ' is " not new. ' ' The first lecture was de- 
livered in the Garden of Eden by the devil. It was a denial 
of the revealed word of God. This modern caption — * ' The 
New Theology' ' — is a good one, with one or two exceptions, 
viz.: It is not "new," for its tenets were exploited in the 
Garden of Eden, and it was "not theology," for theology 
is the truth about God ; aside from this it is very good. 

A gentleman recently said: "What a striking phrase — 
The New Theology." Yes, it is very "striking" indeed! 
It strikes at the revealed character and will of God; it 
"strikes" at the person and atonement of Jesus Christ; it 
"strikes" at the authority and inspiration of the Holy 
Scriptures as given by the Holy Spirit; it strikes at the 
prophetic word, the virgin birth, the Holy life, the vicarious 
suffering and death, the resurrection from the dead, the 
ascension to the Father, the priesthood of the present and 
the return at hand! It is "striking," so is the Serpent! 
Happy is the man who receives the Word of God in its 
simplicity. For this day, how pertinent the words of the 
Apostle to the Corinthians: 



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STUDIES IN ROMANS 



"But I fear lest by any means, as the Serpent beguiled 
Eve through his subtlety, so your minds should be cor- 
rupted from the simplicity which is in Christ. For if he 
that cometh preacheth another Jesus, whom we have not 
preached, or if ye receive another Spirit which ye have not 
received, or another Gospel which ye have not accepted, . . . 
for such are false apostles, deceitful workers, transform- 
ing themselves into the Apostles of Christ, and no marvel 
for Satan himself is transformed into an angel of light." 
1 Cor. 11:2-15. 



Lesson No. 26. 



The Obedience of Jesus Christ 



"The Second Man, perfectly balanced in body and spirit, and abso- 
lutely abiding in the attitude of unswerving loyalty to God, was in- 
vulnerable against all the forces of evil. At every point where man 
has failed He was victorious. In every weakness of man's life He 
was strong, and in the great crisis of temptation He overcame with 
majestic might, and so completely broke the force of the enemy, that 
forever Satan is the conquered foe of the race. The triumph of Jesus 
was perfected in the realm of His physical life, in that of His 
Spiritual nature, and that of His appointed work." — G. Campbell 
Morgan. 

Satan beheld in the Garden that the man had been placed 
by God in dominion. Gen. 1 : 26-30. To him the man ap- 
peared as a usurper. Satan himself had formerly been in 
dominion but replaced by God, now in Adam beholds a new 
head of creation. He knowing that God will not permit 
one unsubdued and unrelated to His will to remain in 
official honor, suggests to the man the overstepping of the 
line between good and evil immutably fixed by God. The 
man was not the object of Satan's hatred, but the Throne 
of God; the man was but the instrument of his subtlety. 
Transgression is taking stand against the Divine will. This 
the man Adam was incited to do. The result : i i Wherefore 
as by one man sin entered into the world/' It had before 

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STUDIES IN ROMANS 



existed in the universe, but it now enters the reorganized 
and inhabited earth. "Death came by sin, so death passed 
upon all men, for all have sinned. ' ' — Rom. 5 : 12. Man 
alone has always failed before Satan and always will, so 
from henceforth God will match man against Satan — He 
will not from henceforth deal with Satan by one of His 
creatures, but by the Creator Himself! So at once God 
faces the Serpent and with God he must now deal, but 
God manifested in the flesh, for this is the depth of the 
proto-evangel. — Gen. 3:15. "And I will put enmity be- 
tween thee and the woman, and between thy seed and her 
seed; it shall bruise thy head and thou shall bruise his 
heel." Here the gauntlet is thrown down! The war is 
on between Satan and a supernaturally born man, the 
woman's seed! 

The saintly and eloquent Melville says : ' ' The enmity you 
observe had no natural existence. God declares His inten- 
tion of putting enmity. ' ' As soon as man transgressed his 
nature became evil, and therefore he was at peace and not 
at war with the Devil. And thus had there been no inter- 
ference on the part of the Almighty, Satan and man would 
have formed an alliance against heaven, and in the place 
of a contest between themselves, have carried on nothing 
but a battle with God. 

There is not, and cannot be, a native enmity between 
fallen angels and fallen man. Both are evil, and both 
became evil through apostacy. But evil, wherever it ex- 
ists, will always league against good, so that fallen angels 
and fallen men were sure to join in a desperate companion- 
ship. Hence, the declaration that enmity should be put, 
must have been to Satan the first notice of a purposed 
Redemption. The lofty fallen spirit must have calculated 
that, if he could induce men as well as angels, to join 
in rebellion, he should have them for his allies in his evil 
enterprise against heaven! Oh, the subtlety of Satan! 
Oh, the wisdom of God ! His ways are past finding out ! 

There is nothing of enmity between himself and the 
spirits who had joined in the effort (2 Pet. 2:4) to de- 
throne God. At least whatever the feuds and jarrings 



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STUDIES IN ROMANS 



which might disturb the rebels, they were linked as with 
an iron band in the one great object of opposing God! 
When Satan heard there should be enmity between himself 
and the woman, he must have felt that some power would 
be brought to bear upon man, and that though he had suc- 
ceeded in depraving human nature and thus assimilating it 
to his own, it should be renewed by some mysterious power 
of resisting its conqueror. 

Thus Satan, having brought the first man to his will and 
to unite in his work, he finds another is to be dealt with. 
Who is this second? Can he, whoever he be, be brought 
into rebellion? Will He join against the will of God? 

Lesson No. 27 will bring us to this great "mystery of 
godliness." God, create in us expectant hearts, to behold 
the purpose of God in the "Woman's Seed." 



Lesson No. 27. 



The Obedience of Jesus Christ (Continued) 



"And when at last He so bruised the heel as to nail Christ to the 
cross, amid the loathing and reviling of the multitude, then it was 
that his own head was bruised, even to the being crushed, 'Through 
death' we are told, 'Christ destroyed him who had the power of 
death, that is the devil/ Heb. 2:14. He fell indeed; and evil angels 
and evil men, might have thought him forever defeated. But on 
grasping the mighty prey death paralyzed itself; on breaking down 
the temple Satan demolished his own throne." — Henry Melville, in 
"The First Prophecy." 

Genesis 3: 15 should he as well known as John 

3: 16. They are vitally and remarkably related. John 
3: 16 is the unfolding of Genesis 3: 15. John 3: 16 is 
Genesis 3 : 15 in the open. There the promise and the 
prophecy of Genesis 3: 15 is seen in the person of God's 
Son! "God sent His Son into the world' ' is John's great 
message. This was the one event to which Genesis 3 : 15 
looked forward. It is God's Son with whom Satan has to 

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STUDIES IN ROMANS 



deal. Satan was able to overcome the creatures of God's 
creation, but now, according to God's revealed purpose, he 
is to deal with his own Creator, and the Creator of all 
things! Satan himself was a creature (Ezek. 28: 15) ; an 
exalted one, however. Ezek. 28 : 14. Jesus Christ was the 
creator of Satan ; He was the creator of all things. ''With- 
out Him was not anything made that was made." All 
things were made by Him according to John 1 : 1-15. ' ' For 
by Him were all things created that are in Heaven, that 
are in earth, visible and invisible, whether they be thrones 
or dominions, or principalities or powers; all things were 
created by Him and for Him. ' ' Col. 1 : 16. ' ' He is before 
all things and by Him all things consist. ' ' Col. 1 : 17. This 
places Satan in relation to Christ as a creature. Shall 
the thing lift itself up against the one that formed him? 
Yes, this is what he will do. When the woman's seed is 
at last brought forth He will be "God manifested in the 
flesh. " 1 Tim. 3:16. The '/mystery of Godliness" is 
greater than the "mystery of iniquity." When He comes 
He will be God 's Son, ' ' born of a woman. ' ' Gal. 4 : 4. The 
fullness of the Godhead will dwell in Him bodily. Col. 2 : 9. 
The Virgin child (Isa. 7: 14) shall be called "Wonderful, 
Counsellor, the Mighty God, the Father of Eternity, the 
Prince of Peace." Isa. 9-6. "But thou, Bethlehem, though 
thou be little among the thousands of Judah, yet out of 
thee shall He come forth unto me that is to be ruler of 
Israel, whose goings forth have been from Old, from Ever- 
lasting." Micah 5 : 2. This is He who, according to 
Genesis 3 : 15, Satan is matched to meet in the conflict of 
the ages. Satan incited angels and men to lift their will 
against God. Will he thus incite Jesus? No. Jesus re- 
mains in the will of God. "Not as I will but Thy will be 
done," said Jesus. Satan persuaded the first man to doubt 
the Word of God, but the last man could not be led to doubt 
or denial. Jesus met each suggestion in the wilderness with 
the Word of God—' ' It is written. " (See Matt. 4. ) In the 
shadow of the cross He declares ' ' Father, I have given them 
the words which thou hast given me." 

Satan persuaded angels and Adam to join in the rebellion 



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STUDIES IN ROMANS 



against God's throne, but Jesus remained faithful. Satan 
refused to serve — Jesus became a servant. Satan corrupted 
the nature of Adam by the threefold temptation, to the lust 
of the flesh, the lust of the eye and the pride of ilfe. 
1 John 2 : 17. When Satan met Jesus in the wilderness 
the temptation therefore was to the lust of the eye, the lust 
of the flesh and the pride of life. Satan failed and left 
Him for a season. He did not succeed in the wilderness as 
he did in the garden. 

The first Adam became a friend to Satan — he found Jesus 
to be his enemy. He was the ' ' Woman 's Seed. ' ' 

Satan caused a break in the communion of the first Adam 
with his God ; but he was unable to bring about the aliena- 
tion between the Son and the Father. Jesus spent the days 
of His earthly life in unbroken communion with God. He 
took His position in heaven while on earth. He spoke of 
Himself as the ' ' Son of Man which is in heaven. ' ' 

Satan incensed the creature Adam to seek equality with 
God, while ' ' Christ Jesus, being in the form of God, thought 
it not a thing to be grasped, and made Himself of no repu- 
tation, and took the form of a servant and was made in the 
likeness of men. ' ' Phil. 2 : 5-7. 

Adam desired to be ' ' as God, ' ' Jesus became a man. The 
one object of the attack of Satan on Jesus was to bring 
Him to the failure of the first man. He sought to cause 
Jesus to transgress, but Jesus never overstepped the line 
between good and evil fixed immutably by the Divine will. 



Lesson No. 28. 



The Obedience of Jesus Christ 



1. The promised Redeemer and Restorer of the race to be a MAN, 
since he is to be the Seed of the Woman. 

2. He is to be more than man, and greater than Satan, for he is 
to be the conqueror of man's conqueror. He must therefore be 
DIVINE. 

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3. Man's redemption shall involve a New Nature, for it shall be 
at enmity with the Satan nature to which man has now become 
subject. 

4. The new nature is to be a regeneration by Divine Power. I 
(Jehovah) will put enmity. 

5. This redemption is to be accomplished by Vicarious Suffering, 
since the redeemer is to suffer the excruciating torture of the bruis- 
ing of the heel in the work of recovery. 

6. This redemption is to involve the ultimate triumph of the 
woman's seed. It therefore involves a triumph over death in resur- 
rection. — Dr. Stuart Robinson. 

We have seen how Adam became disobedient unto death 
and that Christ was " obedient unto death. " The perfect 
life of Christ was necessary to the atoning work of the 
cross, but would have been of no avail for the salvation 
of man without the blood shedding. The lamb without spot 
or blemish was marked for the passover. This is He. Sin 
is Transgression — overstepping the line between good 
and evil, fixed immutably by the Divine will. Jesus never 
transgressed. 

Sin is "error" — a departure from the right path. He 
was without error. "I always do those things that are 
pleasing in His sight. ' ' He is the only one born of a woman 
who ever truthfully said this. He took God's way from 
the beginning and never departed from it. Sin is "miss- 
ing the mark," or a failure to reach the divine ideal for 
human character. Jesus never "missed the mark"; God's 
ideal for human character was met in the life of Jesus 
Christ. He received praise of God, and at the crisis of 
life, God bore this testimony at His baptism, i ' My Son, in 
whom I am well pleased." At the transfiguration, "My 
beloved Son, hear ye Him. ' ' At the sealed tomb God raised 
Him from the dead, well pleased with His life and death ! 
Hallelujah! Sin is "trespass" and intrusion of self-will 
into the sphere of divine authority. Jesus did not tres- 
pass. He was subject to His Father's will — He asked none 
other. "Lo I come to do thy will, O God," spake the 
Psalmist concerning Him. "Not my will out thine be 
done, ' ' said he in Gethsemane when Satan was attempting 
to kill Him before He yielded Himself to the cross. John 
10:17-18. 

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Sin is "iniquity" or doing wrong to the ethical order 
of the universe. Adam failed here as well as at all other 
points. Jesus remained without iniquity. The iniquity of 
us all was laid on Him. l ' The Prince of this world cometh 
and findeth nothing in me. ' ' He came and found much in 
Adam. Sin is " vanity/ ' the denial, through pride and 
self-love, of the Divine Sovereignty. There was no vanity 
in His life. "In Him was no guile — no deceit in His 
mouth. * ' In vain for ages have men sought for His vanity. 
He is the ' ' Crystal Christ. ' ' ( Lanier. ) 

Sin is lawlessness or moral and spiritual anarchy. Jesus 
never waved the ' ' red flag" at the throne of God. He was a 
subject of the Sovereignty of God. Morgan says: "He ex- 
changed Sovereignty for service. ' ' 

Sin is "unbelief" or an insult to Divine veracity. Jesus 
stood in perfect fidelity to the Word of God. Here Adam 
failed as in the others. The ' ' woman '& seed ' ' permits Satan 
to have no part with Him. On the cross Satan bruised the 
heel (humanity) of Jesus, but was unable to hold Him when 
once he had corraled Him within the grave. Through death 
He destroyed him that had power of death, that is the Devil 
(Heb. 2: 14). Wherefore it behooved Him in all things 
to be made like unto His brethren that He might be a merci- 
ful and faithful High Priest in things pertaining to God 
to make reconciliation for the sins of people. 



Lesson No. 29. 



The Believer's Union with Christ in Death and 
Resurrection 



"When the Apostle wishes to teach us how we can attain to die 
unto sin and live unto God, this is the way he expresses himself: 
'Likewise reckon yourselves to be dead indeed unto sin, but alive unto 
God, through Jesus Christ our Lord.' This language is scarcely con- 
formable to that of human reason. Human wisdom says, 'Disengage 
yourselves by degrees from the bonds of sin and give yourselves 

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STUDIES IN ROMANS 



wholly to God.' But in this way we can never break radically with 
sin. We remain in the dull, troubled atmosphere of our own nature. 
Faith, on the contrary, raises us as it were, at one bound, into the 
regal position, which Jesus Christ holds now and which in Him is 
really ours."— F. Godet, in "The Work of Jesus Christ." 

Let us bear in mind we are still in the second half of the 
doctrinal portion of the Roman Epistle. The first division, 
Chapters 1 : 16 to 5 : 11, deals with "Sins," while the second 
division, Chapters 5 : 12 to 8 : 39, deals with "Sin." We 
have learned this divine difference and distinction in 
Lesson No. 20. In the closing portion of Chapter 5, we 
saw our former relation to the " first man" in his dis- 
obedience, entailing its results upon us all, and also our 
present relation to the " second man" in His disobedience, 
bringing salvation to us all. God having dealt with Christ 
in our behalf judicially, the Apostle desires us to know 
Christ in our behalf officially. His association in our death 
implies our association in His life. We are to realize by 
faith what Christ has accomplished in fact. What Christ 
has really done for us, we are to reckon done in us. His 
death our death, His life our life. When this is reckoned 
it is the end of all strife, as His work in our behalf is the 
end of all claims against us. On the cross He did not 
appear before God apart from us, now in the heavens He 
cannot. From henceforth He can never stand before God 
apart from us, and we shall never stand before God apart 
from him. Through His death in my stead, I died out of 
God's sight as a sinner. When Christ died on Calvary — 
when He died and gave up the ghost as a sacrifice for sin — 
I died in the view of law and judgment there. God looked 
at me there as dead, because of sins and dead to sin. He 
lays no more sin to my charge than He did to the Lord 
Jesus Christ, when He raised Him from the dead. This is 
the truth, and happy is the soul who has learned it. Let 
me now ask the student a vital question : " When God raised 
Jesus Christ from the tomb, did He raise with Him the sin 
that bore Him to the tomb?" NO, NEVER! Christ arose, 
but sin did not arise; God never quickened sin and He 
never will. It is unbelief that quickens sin. It is the un- 

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instructed Christian who quickens sin. I speak not to be 
misunderstood. Atonement for sin has been made, eternal 
and unchangeable. No unbelief of man can make it void, 
but as faith appropriates it for the sinner's justification, 
so unbelief leaves the sinner as if atonement had never been 
accomplished. Now, hear: when the believer attempts to 
deal with sin, the flesh and carnal nature, other than 
Romans 6 would have him deal, namely, "reckon your- 
selves dead unto sin, ' ' he makes the death of Christ of none 
effect, repudiates the judicial action of God on the cross, 
denies the resurrection from the dead and opens again the 
sin question, a question which was settled on the cross for- 
ever; attempts himself to deal with that with which God 
alone can deal ! A bold accusation, to be sure, but true. Yet 
this is done daily by many who think their advantages are 
advanced much beyond others. I have been present at great 
holiness meetings, conventions and assemblies for the 
"deeper life," and such related gatherings, where men 
have taken up the death of the flesh on the cross as if they 
had to deal with that which God dealt with once for all 
and forever, and asks but for faith to reckon it done! 
Many are to-day burdening themselves with sin and the 
carriage of it, who little realize they are dishonoring God 
before whose holy presence sin is dead, for if it were not 
Jesus Christ would not now be in His presence (1 Peter 
3:18). If Jesus Christ had not perfectly and satisfac- 
torily settled sin in the flesh (Rom. 8:2) He would still be 
in the tomb — God would have left Him there — but because 
sin was put to death in the flesh, He is now with God. Had 
He not died unto sin He would not be living unto God. He 
now lives unto God because He once died unto God by the 
death sin had brought (Rom. 5 : 12-14). 

We have before said, we have been present at great re- 
ligious gatherings where the question of sin and the flesh 
and the carnal mind have been in question, as if they had to 
be dealt with apart from the atonement. What do we 
mean? Are we not in sympathy with a life of holiness? 
Most certainly and sincerely. In the following lecture we 
will explain the position God has made for the believer in 



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STUDIES IN ROMANS 



His Son and shall seek to lead the student to this Scriptural 
position, thereby bringing experience to the word of Scrip- 
ture rather than attempting to bring the Scripture to an 
experience of our own. 



Lesson No. 30. 



Shall We Recognize or Reckon? 



"I know that all these things are read, or sought to be read, in the 
light of experience, and referred to an inward work in the soul, in- 
stead of our place in Christ and what belongs to it. These blessed 
texts are taken from their true application and made instruments of 
self-torture for souls seeking honestly but blindly to find in them- 
selves evidence that they are accepted of God. In Christ's death we 
have died. Our life, our history, ended in the cross in complete and 
utter judgment. We live before God in Christ alone. Thus we are 
said to be 'dead/ 'buried,' 'quickened,' 'raised up' with Him and even 
'seated together' in 'heavenly places in Christ Jesus.' " — F. W. Grant, 
in "The Perseverance of the Saints." 

We mean that many believers attempt to deal with that 
which has been dealt with by God. ' ' Knowing this that our 
old man is crucified with Him, that the body of sin might be 
destroyed " (Rom. 6:6). This is God's viewpoint. We act 
as if it read: " Knowing this our old man is yet to be 
crucified." Therefore, we cease to give honor to God who 
dealt with sin once for all. "For in that He died, He 
died unto sin once, but in that He liveth, He liveth unto 
God" (Rom. 6: 10). "Therefore, reckon ye yourselves 
to be dead indeed unto sin and alive unto God" (Rom. 
9:11). 

Our old man was crucified with Christ, not "should" be 
or "shall" be, but "Was." It is far better to rest the 
matter as God has done, in what He has done, and not in 
what we can be doing. 

It is not sin crucified "in man," as some would have it, 
but is "crucified with Him" (6:6). Faith reckons with 

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something accomplished rather than something to be ac- 
complished. 

In 1 Sam. 15 we have the dealing of Saul and Samuel 
with the Amalekites, among whom was Agag the king. The 
command of God to Saul was, "Now go and smite Amalek 
and destroy all they have, and spare not, but slay both man 
and woman, infant and suckling, oxen, sheep, camel and 
ass" (verse 3). As if God said, "Once for all let them 
come under the sentence of judgment of death and deal 
with them in no other way!" Saul desired to deal with 
them at intervals, and made attempt to control them in 
life, so "he spared Agag and the best of the sheep, and 
the oxen, and the fatlings, and the lambs, and all that was 
good" (verses 5-9). He dishonored the will and word of 
God. Samuel hearing the bleating of the sheep and the 
lowing of the oxen, knew the judgment of death had been 
suspended. At once he ordered the speedy execution of 
that which was under the sentence of death, and "hewed 
Agag to pieces before the Lord" (verse 33). What means 
to-day this bleating of the sheep and the lowing of the 
cattle? What means this constant conference note of 
crucifying the old man within us? Of daily surrender 
of our old man to God ? Why in many phases and in many 
beautiful phrases do men unwittingly open the question 
of sin ? Why is Agag not dealt with in death according to 
the Word of God? Why attempt to deal with him other 
than by the Word of God? Why not take God's word 
{ ' reckon ' ' rather than man 's word * ' recognize ' ' ? Our old 
man was crucified with Him, therefore let us cease our 
parleying and reckon it done. We do not deny the presence 
of the old nature in the believer, but we utterly refuse 
to recognize it. Old things are passed away and all things 
are new "in Him." Faith reckons him dead and we have 
no further dealings with him as one can have no dealings 
with a dead man. 

When we speak of the "daily surrender" of the old man 
we recognize him as alive to be surrendered. When we 
speak of yielding or submitting him to God we recognize 
that he is alive to be yielded or submitted. When we speak 

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of crucifying him, we recognize him as having never been 
on the cross, but that he is yet to be placed there. God 
does not say "recognize," but "reckon." God's word and 
way is the best word and way. Poor old Agag himself, 
when brought forth to execution, said, "Surely the bitter- 
ness of death is passed." The bitterness of death of the 
flesh is past. It was done on the cross of Christ, and we 
will not now seek to put to death that which God has already 
put to death. When the flesh presents its claims and seeks 
its will and way, we will reckon it indeed dead and as in- 
capable of producing anything as we would expect a dead 
man to perform the functions of the living. 

Beloved, "reckon," not recognize! Reckon is the word 
which makes to us the work of Christ valid — recognize is 
the word that makes it invalid! 

If there is any better way to deal with sin than it was 
dealt with by God when it was crucified "with Him," I do 
not know it, the Roman Epistle does not know it, or is it 
anywhere revealed in the Word of God. If there is any 
"higher life," or any blessing or experience, than standing 
before God in the risen and exalted Christ, I do not know 
anything about it and thank God for my ignorance. 



Lesson No. 3 1 



Chapter 7 — The Believer Dead to the Law 



"Under the law with its ten-fold lash, 
Learning, alas, how true 
That the more I tried, the sooner I died, 

While the law cried: You! You! ! You! ! ! 



Hopelessly still did the battle rage 
" O wretched man," my cry, 
And deliverance I sought by some penance bought, 

While my soul cried, I ! I ! ! I ! ! ! 

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STUDIES IN ROMANS 



Then came a day when my struggling ceaaed, 

And trembling in every limb, 
At the foot of the tree where one died for me, 

I sobbed out, Him! Him! ! Him! ! ! 

As our justification was by faith apart from law, so also 
is our sanctification apart from the law, for indeed we could 
not find either by the law (Eom. 8:3-4). 

In Chapter 6 we saw the believer dead to sin, and in 
Chapter 7, dead to the law. The law demanded the death 
Christ suffered, but it had no demands or claims beyond 
His death, as His death met them all (Gal. 4:4). Nor has 
the law any claim on the believer who died with Christ. 
The claims of the law ceased at the cross. The wages of 
sin, which is death, were canceled at His cross for us, there- 
fore the claims of the law relinquished hold on Him, and 
on us. We are where He is, living unto God! Thus we 
are not only delivered from the dominion of death, but 
also the law which brought death. 

"Free from the law, happy condition; 
Jesus has died, and there is remission ! ' ' 

The putting away of a former master leaves us free to be 
taken up with another, even Jesus, whom God has raised up 
from the dead. Union with Christ in His death is our death 
to the law, and union with Christ in His life is the charter 
of our deliverance. Union with Christ in death delivers us 
from the law, our first husband. Union with Him in His 
risen life, invests us with the name, title, dignity, fullness, 
wisdom, righteousness, redemption, fruitfulness and victory 
of our second husband, the Lord Jesus Christ. 

This little portion of the Eoman Epistle (7: 1-4) is the 
"Book of Ruth" of the New Testament. Boaz, a mighty 
man of wealth, looks upon Ruth, a Moabite, to love her. 
To many in Bethlehem Judah, there was a great mystery 
concerning his choice. There was a distance between them 
in every way. He was a Jew, she was a Gentile. She was 
an alien, he was an heir. He had a great name, she had 
none. His possessions were many, she was ruined. He was 
lord of the harvest, she a gleaner. She was under the law, 



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he was free. But in his love he redeemed her. In order to 
have her to himself, he must answer to the law. Boaz met 
the elders of the city, who presented the claims against 
Ruth. He met every demand and satisfied every claim, and 
took her unto himself. We read : * ' So Boaz took Ruth and 
she was his wife, and when he went in unto her the Lord 
gave her conception and she bare a son." 

Jesus Christ, the mighty God, ' ' looked upon us " to love 
us. There is mystery as to His choice. In Ephesians we are 
astounded and left speechless to learn this love for us was 
before the foundation of the world (Eph. 1:4). He was the 
seed of Abraham, we were aliens. He was heir to all things, 
we strangers to the covenants and promises. His name was 
great, we had none. Ours was the ruin, His the ransom I 
He redeemed the lost inheritance forfeited in Adam. Every 
legal obstacle He took away. The handwriting against us 
He nailed to the cross. In His death He set aside every 
claim, and in His life claims His possession. The union is 
legitimate and legal. No voice can ever be raised to con- 
demn. We are free from the law to be taken up with our 
Lord and bring forth fruit unto Him as did Ruth unto 
Boaz. Hallelujah ! 

"And now remember," says Dr. Pierson, "that because 
you are admitted to this union, every act of sin strikes at 
the very foundation of this union, as adultery strikes at the 
very basis of marriage." Reckon yourselves dead unto sin 
and alive unto God. 



Lesson No. 32. 



The Conflict of the Two Natures. Romans 7: 5-25 



"Our special subject is the amazing subtlety and deceitfulness of 
inbred sin. The general definition of sin in the Bible is, 'Sin is the 
transgression of the law.' It consists in any want of conformity to 
the revealed will of God, whether it be outward in life or inward in 
the heart. But it is of the latter the Apostle is here speaking. The 

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root and source of all sin is from within us; from whence the outer 
manifestations take their form. The sin therefore of which the 
Apostle is speaking is heart sins, carnal-mindedness, the natural con- 
ception from within us and inherent in us." — Marcus Rainsford. 

The concluding portion of Komans 7 is found by many to 
be a very difficult portion of Scripture. Many false prem- 
ises have here been established and much error has grown 
out of the failure to grasp the interpretation of the 
Apostle's argument. 

This is the chapter of the conflict of the old and new 
natures. The old and the new nature subsist together in 
the believer. Let us not be deceived. "Yet not I but 
Christ liveth in me." The old nature coming under the 
"law of sin and death/' and the new nature "under the 
law of the Spirit of Life in Christ Jesus, ' ' are as opposed, 
the one to the other, as the two laws under which they 
come. 

The presence and performance of the old nature, how- 
ever, are not to be met in the believer's own strength, but a 
new law of Spirit of Life takes the charge of all contrary 
to God. 

This portion of Romans 7 is a miniature portrait of the 
old conflict between the "woman's seed" and the "serpent's 
seed." There are two objects of attack here, the heel and 
the head. The spiritual conflict which within this chapter 
is confined to the believer's heart is the same old conflict 
which began in the Garden of Eden. It is the conflict of 
the age epitomized. The new nature is supernaturally put 
in us by God, and the old nature is "of your father the 
devil, ' ' and the enmity which God Himself placed is beyond 
reconciliation and the conflict will continue, with the 
woman's seed crushing the Serpent's head in the end. God 
be thanked. 

The believer is enabled by His death for sin, to reckon 
the old nature dead, indeed, while the old nature must 
acknowledge the new nature alive forever more. 

Yes, it is the old-time enmity seen here. Genesis 3 : 15 is 
the starting point of Romans 7. There has been no change 
in Satan's attack till this day, and likewise the "woman's 

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STUDIES IN ROMANS 



seed ' ' can make no compromise. Thus the conflict rages ! 
The principle of conflict here in Romans 7 is the same as 
the conflict back to Genesis 3 : 15, and the same as the con- 
flict on to Revelation 20. We cannot improve the old 
nature any more than we can improve the devil. 

Yet how many think they can and vainly attempt so to 
do? The flesh lusteth against the Spirit, and the Spirit 
lusteth against the flesh, and so the conflict continues. The 
old nature is so bad nothing can ever improve it, and the 
new nature is so perfect it cannot be improved. That which 
is flesh is flesh. That which is Spirit is Spirit. They are 
two. The flesh is one with Adam and the Serpent. The 
Spirit is one with Christ. "I thank God through Jesus 
Christ our Lord." 



Lesson No. 33. 



From No Condemnation to No Separation 



As we approach the study of the eighth chapter of the 
Roman Epistle, it seems fitting, in view of the high esteem 
in which the chapter has been held in all ages by devout 
and scholarly theologians, teachers and preachers, to 
preface our exposition of the chapter with excerpts and 
expressions of appreciation of the fathers. This will 
quicken the mind of the student to more soberly and sin- 
cerely search where in times past great riches have been 
found. Not that Romans 8 stands aloof and apart from 
the rest of the doctrinal argument in Chapters 1 to 8, for 
such is not the case; rather Romans 8 brings to a con- 
clusion the Apostle's argument which began at Chapter 
1 : 16. Nor do we mean to infer that we hold the viewpoint 
in all details and distinctions thus expressed. New light 
will break from God's word continually. But we glory in 
the old-time love and devotion to the word of Holy Scrip- 

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STUDIES IN ROMANS 



tures, which characterized the fathers, and which is so 
sadly and seriously lacking with many teachers and preach- 
ers of the present time. 

' ' The eighth chapter of Romans is the masterpiece of the 
New Testament. ' ' — Luther. 

"I do not speak of myself as having lived in the spirit of 
such a chapter, but I have found in it the picture of the 
man I would have been if I could. ' ' — Bishop Temple. 

' ' Shortly before he expired, when from weakness he was 
scarcely able to speak distinctly, his chaplain read to him 
his favorite chapter, Romans 8." — Death of Bishop 
Whateley. 

"You look very bright to-day," said his sister, entering 
the room of the aged sufferer. "I have," was the reply, 
"been feeding all morning on the eighth chapter of Ro- 
mans." — Last days of Rev. Bernaw, C.M.S. 

F. Godet, in his introduction to the chapter, quotes 
Spencer as saying, ' ' If the Holy Scripture was a ring, and 
the Epistle to the Romans its precious stone, Chapter 8 
would be the sparkling point to the jewel." 

"In entering on the exposition of the eighth chapter of 
Romans, we listen to the music of the greatest of the 
church's minstrels. It is the gospel enshrined in the most 
precious of the Epistles — an epitome of divine truth. 
Though blended with other chords, let it be noted at the 
outset, that the love of God and the security of the believer 
constitute the special dual strain intoned by our Apostle 
Paul in his sublime canticle. "—J. R. McDuff, D.D. 

"That song of songs which we hear the man of faith 
sing."— Besser's Biblestunden, page 147. 

He often asked that the eighth chapter of Romans should 
be read to him; and on one occasion said: "The whole 
strength of St. Paul is put into that chapter. It takes in 
earth and heaven, things created and uncreated, human and 
divine, from the lowest rung of the ladder, the groaning 
of the creature, up to the intellectual, the emotional and the 
spiritual. It leaps across the finite on to the infinite love of 
God, which is in Christ Jesus our Lord." — Life of Dr. Wm. 
Robertson of Irvine. 



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STUDIES IN ROMANS 



"The Apostle had begun this chapter by declaring there 
is no condemnation to them who are in Christ Jesus; he 
concludes it with the triumphant assurance that there is 
no separation from His love. The salvation of believers 
is complete in Christ and the union with Him indis- 



soluble ! ' ' — Robert Haldane. 



Lesson No. 34. 



Chapter 8 — No Condemnation 



"The believer's salvation is here declared to have taken its rise in 
the eternal counsels of God, by whom, through all its steps, it is 
carried into effect. Their condemnation then is impossible, for who 
shall condemn those whom God justifieth? The Apostle concludes by 
defying the whole universe to separate believers from the love of God 
in Christ Jesus our Lord. In this manner he follows out in this 
chapter what has been the grand object through all the preceding 
part of the Epistle." — Robert Haldane. 

The first three chapters of our Epistle were taken up with 
the study of Condemnation. In Chapter 1, we behold the 
Gentile under condemnation, and without excuse, inasmuch 
as God had made known the purpose of redemption in His 
Works. 

In Chapter 2, we saw the Jew without excuse and con- 
demned, inasmuch as God had revealed His purpose in 
redemption to the Jew in His Word. 

In Chapter 3, the universality of Sin, of both Jew and 
Gentile condemned, and every mouth closed and the whole 
world guilty before God. 

Such is the dark picture of the world under the sentence 
of sin and death, with the judgment of God resting upon it. 
At the close of Chapter 3 (24 to 29), we saw what Godet 
calls "day break/ ' or redemption, which was provided in 
Christ Jesus, "whom God had set forth to be a propitia- 
tion.' ' A declaration of His righteousness in the absence 
of any righteousness whatever in man. Chapter 4 sets 

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STUDIES IN ROMANS 



forth conspicuously, that this justification from former 
condemnation was by faith without works, while in Chap- 
ter 5 to verse 11 the results of justification by faith we see 
set forth in divine order and the first half of Chapters ] 
to 8 is brought to a finish at verse 11 of Chapter 5, with 
these words: "by whom we have now received the atone- 
ment. " This first division has dealt with the subject of 
Sins. At Komans 5 : 12, which opens with the words : 
"Wherefore, as by one man," the beginning of the second 
division, which deals with the subject of Sin, and termi- 
nates at Chapter 8 : 39. 

In Chapter 6 we see the Believer dead to sin. In Chap- 
ter 7 he is dead to the law, which opens the way for this 
mighty and marvelous statement : ' ' There is therefore now 
no condemnation to them which are in Christ Jesus.' ' As 
if to say: As the death which we died in Him settled the 
claims of sin and the law, there is nothing left to condemn, 
therefore the conclusion of the whole matter — No Con- 
demnation ! 

No condemnation from the law, none on account of in- 
herent sinfulness, none from any source or for any cause, so 
perfect and satisfactory the work of Jesus Christ, that the 
Apostle can now exult — "No Condemnation!" which is 
but the first note in this "song of degrees," which will rise 
the length of the gamut to "No Separation" at verse 39. 

Dr. Stifler says: "Those who make the 'now' temporal 
miss the shining point. 'NO Condemnation means none 
possible — none forever.' " This happy condition belongs 
only to those in Christ Jesus. 

Let us look back and see the distance we have come. 
From Chapter 1 to Chapter 8. From all condemnation to 
no condemnation! From just accusation to perfect justi- 
fication. From man's unrighteousness to God's perfect 
righteousness. From the sin of the "first man" to the ran- 
som of the "last man." From the pit with its mire to the 
rock and the choir. From the place of "no excuse" to 
Jesus Christ the believer's eternal recluse. 

From judgment impending to the Spirit contending. 
From a mouth closed in humiliation to a mouth opened in 



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STUDIES IN ROMANS 



exultation ! From the depth of the corruption of the flesh 
to the height of exaltation in the Spirit. From lust to 
love, and from sensual to the spiritual. From the place 
of a victim to that of a victor. From the place of bondage 
and banishment to that of blessing. 

It is indeed a long distance between the depths of degra- 
dation in Chapters 1 to 3 and the heights of holiness and 
happiness in Chapter 8:1. It all came about by His doing 
and His dying. It was Christ Jesus ! He took the guilt, 
He bore the judgment, He tasted the death; we have His 
life which survived the judgment and the death. There 
is, therefore, no condemnation! 



Lesson No. 35. 



A New Working and a New Walking 



There is therefore now no condemnation to them which are in 
Christ Jesus, who walk not after the flesh but after the Spirit. — 
Romans 8:1. 

"The law of gravity ever keeps the serpent crawling on the earth, 
and he cannot rise above it; but give him wings and now he has a 
power superior to gravity by which he can fly. A man cannot rise 
above the clouds ; his own dead weight would hold him down until he 
steps 'in' the car suspended beneath the balloon and cuts loose, when 
he finds another force dominating the force of gravity and carrying 
him aloft in spite of it. In Christ Jesus there is a power that sets 
one at liberty from the sinful force of his members. Gravity never 
ceases but it may be overcome. The law of sin in the members exists 
as long as they do, but 'in Christ' it cannot operate." — J. M. Stifler, 
D.D. 

The new walking is because of a new working. When 
we were in the flesh we could not walk after the Spirit, now 
that we have a new nature it cannot walk after the flesh. 
The law of the Spirit of Life is the new working, from 
which comes the new walking. In the flesh, our condition 
by nature, we were under the law of sin and death, but 
Christ Jesus satisfied the demands of the law by bearing 

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STUDIES IN ROMANS 



the sin and dying the death. He was put to death in the 
flesh and quickened by the Spirit (1 Peter 3 : 18). Thus in 
Him we have a nature not subject to the law that operated 
in the old nature, viz. : the law of sin and death. But the 
new work by which we have a new walk, and the power by 
which we gain this new position, has come to us inde- 
pendent of the law. The law was helpless and therefore 
man was hopeless. The law could bring accusation and 
condemnation, but no deliverance or justification. Says 
Dr. Stifler, pertinently, ' ' The anchor of the law was strong 
in itself, but it would not hold in the mud-bottom of the 
heart." The weakness of the law for justification is no 
disparagement to it — it never was designed to save sinners. 
How could it be supposed that a creature who had apos- 
tatized, who was a rebel against God, could re-establish 
himself in the divine favor? Yet such a re-establishment, 
in order to enjoy the favor of God, was necessary. A 
creature in such circumstances could only be established by 
God Himself, and that by an act of free and sovereign 
mercy, compatible with His justice and truth as well as 
with the essential glory of His character. Robert Haldane 
says: "It was impossible that mercy could be extended in 
any other way than that which the Gospel records. ' ' How 
could the justice of God be satisfied but by an atonement 
of infinite value to meet the infinite value of sin? And 
how could such an atonement be made for man, but by 
one who was at the same time God and man — the infinite 
God manifest in human nature ? Thus the great statement 
in verses 3 and 4, * ' For what the law could not do, in that 
it was weak through the flesh. 

God Sending His Own Son 

in the likeness of sinful flesh and for sin condemned sin in 
the flesh, that the righteousness of the law might be ful- 
filled in us, who walk not after the flesh (the old nature), 
but after the Spirit (the new nature)." 

The law was strong to perform its office; that is, to 
justify all by whom it was perfectly obeyed. (The law 
justified Jesus.) Its weakness was through the flesh; that 

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STUDIES IN ROMANS 



is, the guilt and corruption of our nature. So God sent 
His Son to do what the law could not do. This is the 
preface to the "mystery of godliness." Here we see the 
depth of the incarnation and the atonement. Here we are 
lost in wonder and worship before God, by whom we have 
received the atonement. It was His working in the flesh 
which makes it possible for our walking in the Spirit. He 
came under the law that condemned us that we might come 
under a law that delivers us. God sent His Son ! 



Lesson No. 36. 



God Manifest in the Flesh. Chapter 8 (Continued) 



The Deity of the Son. 

1. He pre-existed as God. — John 1: 

2. He was predicated as God. — Isa. 9 : 6. 

3. He professed to be God. — John 5:18. 

4. He was proclaimed God. — 1 Tim. 3: 16. 

5. He was promoted as God. — Heb. 1:8-9. 

6. He was petitioned as God. — 1 Cor. 1 : 2. 

7. His perfections are God's. — Eternity, John 8:58; Omnipotence, 

John 10:28; Omnipresence, Matt. 18:20; Omniscience, John 
10:15; Holiness, Heb. 7:26; Love, John 15:6; Name and 
Title, John 20:28; Worship, John 5:23. 

8. He created. — Col. 1:15-17. 

9. He is "Providence." — Heb. 1:3. J. H. Sammis. 

God sent His Son to do what the law could not do. The 
law could not effect the salvation of the guilty sinner in the 
way of righteousness; this God's Son came to do and ac- 
complished His mission. He was God manifested in the 
flesh, the One whose deity is so beautifully set forth in the 
article at the head of this lesson, became perfect humanity, 
and thus we see Him manifested as God in the flesh. Here 
is both the deity and the humanity of Christ (1 Tim. 3 : 16) . 
This is the mystery of godliness. By the general agreement 
of the best of students the words, "in the likeness of sinful 

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STUDIES IN ROMANS 



flesh" is not " sinful flesh,' ' for "in Him was no sin," nor 
the "likeness of flesh," for His was real flesh, but the 
likeness of sin's flesh. When He came into sin's flesh, 
He was conceived by the power of the Holy Ghost, and did 
not spring from Adam by ordinary generation. Some one 
has said, "God exhibited in the perfect humanity and the 
perfect walk of His incarnate Son, a living condemnation 
of sinful flesh ; and in His atoning death He exhibited the 
full and final condemnation of it." Whatever be this 
mystery of godliness, this we know, that when God sent 
His son and identified Him with the flesh, He, by this act, 
came under the sentence of death and judgment resting 
upon all flesh. Jesus stood where judgment must be exe- 
cuted and judgment fell. Yes, here we see the Father 
condemns the "Son of His love," that He may absolve the 
children of wrath. 

In all this we see the Father assuming the place of Judge 
against His Son, in order to become the Father of those 
who were His enemies. ( See Rom. 5 : 10. ) Not even in hell 
is the guilt, demerit and character of sin so fully mani- 
fested as on the cross. I would not go to hell to study 
God's estimate of sin, I would go to the cross. The cross 
manifests sin as hell cannot. What, tell me, could afford a 
clearer estimate of sin and its nature than God laying it on 
the head of His only begotten Son? We are living in an 
age when the character of sin is unknown, and this has 
raised dismay and alarm to many, and what is the remedy ? 
The preaching of the cross is the remedy, for here God 
shows what sin is to His Holiness, when His Son hangs on 
the tree accursed (Gal. 3: 10-13). 

Ah, beloved reader, hear, if it be that now we are walk- 
ing after the Spirit, or have the new nature, it is because 
in sin's flesh Jesus Christ suffered the judgment of God on 
the corruption of our flesh, which could never please God 
or come into His presence forever. The righteousness of 
the law could never have been fulfilled in us while in the 
flesh. What a verdict is this ! But God sent His own Son, 
and in Him we receive a new nature, and in it we hence- 

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STUDIES IN ROMANS 



forth walk, well pleasing to God. Praise be to God ! Let 
every new creature in Christ Jesus declare — 
"My life, my love, I give to Thee, 
Thou Lamb of God, who died for me." 

If God left Him to feel the full weight of His indig- 
nation against sin, I will henceforth yield to Him the full 
length of my service, and slave at His feet without a 
thought of sacrifice. 



Lesson No. 37 



The Structure of Romans 8 



"This chapter presents a glorious display of the power of divine 
grace; and of the provision which God has made for the consolation 
of His people. He here draws the general conclusion of the Epistle, 
that to them who are in Christ Jesus there is no condemnation, while 
this could not have been accomplished by law, he shows that it had 
been effected by the incarnation of the Son of God by whom the law 
has been fulfilled for all who are one with Him as members of his 
body." — Robert Haldane. 

Open your Bible, look to God, and together we shall see 
the purpose of God in calling us to sonship, and as we 
behold the inheritance to be ours, with Christ, our hearts 
will cry unto God in unworthiness. Oh, the post resurrec- 
tion blessedness herein set forth! The believer, a new 
creature, awaiting resurrection, and the old creation await- 
ing renovation ! 

For a moment we will retrace our study of Romans, 
leading to this capstone, Chapter 8. 

Chapter 1. Man's Ruin. 

Chapter 2. God's Judgment on Sin. 

Chapter 3. The Universality of Sin. 

Chapter 4. Faith Without Works. 

Chapter 5. Results of Justification. 

Chapter 6. The Believer Dead to Sin. 

Chapter 7. The Believer Dead to Law. 

Chapter 8. In Christ Jesus. 

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STUDIES IN ROMANS 



Thus we see that Chapters 1 to 3 set forth Condemna- 
tion; Chapters 4 and 5, Justification; Chapters 6 and 7, 
Sanctification, while Chapter 8, the believer's Glorification 
and the Creation's Renovation. All the way from Con- 
demnation to Glorification. 

We will first notice the fourfold division of the chapter : 

A. The Condescension of the Son of God. Verses 
lto4. 

I. The Deliverance of the Old Creation in Resur- 
rection. Verses 5 to 17. 

I. The Deliverance of the Old Creation in Reno- 
vation. Verses 17 to 27. 

A. The Exaltation of the Sons of God. Verses 28 
to 29. 

The student will see at once the beautiful order of the 
chapter and the relation A — A and I — I, bear one to the 
other. In the first division we see the Son of God; in the 
last division we see the Sons of God. Likewise, in I — I 
we see the New Creature in Resurrection, and the Old 
Creation in Renovation. There is also a subdivision to 
each main division. The first division shows the Believer's 
Salvation, and the last the Believer's Security. The 
second and third divisions each have keys. Division 2 
(verses 5 to 17) has for its key "Sonship." Division 3 
(verses 17 to 27) has for its key "Heirship." Both the 
keywords, "Sonship" and ' ' Heirship, ' ' are found in 
verse 17, which is the "Heart of the Chapter." This is the 
vital point in the argument. The inheritance is for Sons 
only. 



Lesson No. 38. 



The Structure of Romans 8 (Continued) 



"We are now ready to briefly consider the first and the 
last divisions, "The Condescension of the Son of God," 
and "The Exaltation of the Sons of God." May we here 



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STUDIES IN ROMANS 



receive strong spiritual food. May the eyes of the student 
be opened to the compensation God has secured for those 
who walk in faith in this present period of suffering 
(verse 18). 

The chapter opens with a note of Exultation, and closes 
with the same. In one instance the rejoicing is because 
there is no condemnation from the law, and the last 
because there is no separation from the Lord. The sal- 
vation of Christ issues in the security of the saint. 

Notice next the Situation. In both we are "in Christ 
Jesus. ' ' In this Situation we have security from the Law 
of God, and security in the Love of God. Thus the Con- 
descension of the Son of God, and the Exaltation of the 
Sons of God are placed in contrast and comparison, each 
new letter showing forth a new aspect of His humiliation 
and our glorification. The keywords accompanying each 
letter, to be sure, form an alliteration, but do no violence 
to interpretation. Read these contrasts with care and 
prayer, and we are confident the vision of the depth to 
which He came for us, and the heights to which He will 
take us, will greatly increase our love and devotion to the 
One who "loved us and gave Himself for us." We are en- 
abled to do His work only as we have beheld His work. 
Only as the believer beholds His exchange of Sovereignty 
for Service, will he be willing to turn from selfishness to 
service. 

The Second and Third divisions are related. One has to 
do with "Sonship," the other with "Heirship." Verse 17 
— If "Children," then "Heirs." Thus, in comparison, 
we read I — I. The life of the Child of God and the Liberty 
of the Children of God. Mortification in the Present time 
and Glorification in the Coming time, etc., until we have 
traced the Sons of God to Resurrection and the Renovation 
of the Creation because of the Sons of God. Each com- 
parison will bring to us a new surprise, and will open the 
eyes of our understanding to His mighty undertaking, 
which He brings to a glorious and victorious consumma- 
tion! The believer's regeneration by the impartation of 

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STUDIES IN ROMANS 



the new nature, will end in his resurrection from the dead, 
and the believer's resurrection is the pledge of the Crea- 
tion 's Renovation ! 

A creature now in conflict (verses 5-7), but then in con- 
quest (verses 22-23). 

A groaning creation now (verse 22), but a glorious crea- 
tion then. 

In whatever way it may be attempted to be accounted 
for, it is a fact that the world and all around us is in a 
suffering and degraded condition. This state of things 
bears the appearance of being inconsistent with the gov- 
ernment of God. The proud sceptic is here completely 
at a stand. Philosophy is here at a stand. Reason is at a 
stand. They cannot even conjecture why such a state of 
things should have had place. Mr. Hume said, ' ' The whole 
is a riddle, an enigma, an unexplicable mystery.' ' Revela- 
tion, the Book of God, alone dispels the darkness and un- 
veils the mystery. Thank God, revelation can reveal the 
things forever concealed from reason. But the most re- 
markable fact of all is that the solution of it all has to do 
with the child of God in relation to the Son of God. 



Lesson No. 39. 



The Parenthetical Portion — Chapters 9 to 11 



"Let us keep in mind that the Apostle is talking distinctly to, and 
about God's Israel, and not the Gentile world, not the Church, not the 
Christian, but to the Jew, God's chosen people, and if we keep these 
things in our mind we will be able to understand many of the per- 
plexing things in this wonderful Epistle." — Dr. Len G. Broughton, in 
"Romans." 

With our last lecture we concluded our studies in the first 
main division of the Roman Epistle, including the first 
eight chapters, which we called Salvation. 

The first main argument of the Epistle is concerning 

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Salvation. The argument which began at Chapter 1 : 16 is 
brought to its final conclusion at Chapter 8 : 39. We passed 
on from divine accusation issuing in human condemnation. 
We next saw the Justification and Salvation of the believer 
and provision for his Sanctification and future pledge of 
his Glorification. We assure the student we have but lin- 
gered at the circumference of our subject, who can hope 
to reach the center of divine purpose and power in Salva- 
tion? If any have been enabled through our writings to 
behold the personal glory of the Son of God and the future 
glory of the sons of God, this is our recompense! It is 
with contrite hearts we now approach this remarkable por- 
tion of the Roman Epistle known as the ''Parenthetical 
Portion/' including Chapters 9, 10 and 11. 

We here begin a new subject; a subject not hitherto men- 
tioned in the Roman letter. The subject of Chapters 9, 10 
and 11 is not a continuation or a complement of anything 
set forth in the preceding Chapters 1 to 8, or is the subject 
of Chapters 9 to 11 continued in the remaining chapters of 
the Epistle, viz., Chapters 12 to 16. We do not say these 
chapters contain a subject which is new to the Scriptures, 
for such is not the case, but we do contend their subject is 
not uncommon with the two other divisions of Romans. 
Romans may be quickly outlined thus : Salvation, Chapters 
1 to 8 (Parenthetical Portion, 9-10-11) ; Exhortation, Chap- 
ters 12 to 16. The Exhortation found in Chapters 12 to 16 
is based upon the doctrine laid down in Chapters 1 to 8, and 
not on anything in Chapters 9, 10 and 11. 

As the subject-matter of all Scripture has to do with 
three classes : the Jew, the Gentile and the Church of God 
(1 Cor. 10: 32), so here in Romans 9 to 11 the subject is 
the Jew and the Gentile, as such, and not to the Church 
of God. 

The history of the Jew and the Gentile practically run 
side by side on horizontal parallel lines, but the church, its 
calling, conduct and destiny is a vertical line, having noth- 
ing in parallel with the Jew and the Gentile. The first 
two are for the earth; the church is for the heavenlies 
(Eph. 3:10). 



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STUDIES IN ROMANS 



For this cause this portion is called the "Parenthetical 
Portion," because it is a parenthesis in the Roman Epistle. 
A definition of a parenthesis is "an explanatory clause or 
a qualifying statement. ' 9 A parenthesis is an infusion 
which does not create confusion. A parenthesis may be 
inserted in the main body of a sentence or a subject. Gram- 
matically, the context is complete without it. A paren- 
thesis does no violence to the noun or the verb, the subject 
or the predicate. A sentence is grammatically complete 
without a parenthesis and the introduction of a parenthesis 
does not destroy its completeness. For example, we will 
take the following sentence: 

"This is a nice day (all days are nice) in Cali- 
fornia." It is a perfect sentence without the parenthesis 
and likewise perfect with it. Romans 9 to 11 take the place 
in the Roman letter that the words in parenthesis (all 
days are nice) take in the sentence above. 

This "parenthetical portion' ' is an infusion into the 
Roman Epistle which does not create confusion if it is 
understood as a parenthesis, otherwise it is all confusion. 
To reconcile the position taken in Romans 8 with the 
position taken in Romans 9 to 11 is an impossible task, and 
those who have attempted to do it have baffled themselves 
and beclouded interpretation, and in most cases begged 
the question and almost repudiated the former argument 
on Romans 1 to 8. Even so eminent an authority as 
G. Handley Moule, in the Expositors' Series, here confesses 
his confusion and attempts to reconcile the irreconcilable! 

The main argument of Romans would be complete with- 
out this portion. If Chapters 12 to 16 were placed next to 
Chapter 8 the argument would be unbroken, because the 
one is based on the other, but this is not true of 9 to 11. 
It has to do with Israel, the past unconditional election, 
the present temporary rejection, and the future reception, 
and this is not the subject of any other portion of Romans, 
save Chapters 9, 10 and 11. 

The advice of Dr. Len G. Broughton, an eminent 
preacher and teacher, which appears at the head of this 
article, will be of great help to the student as we enter the 

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STUDIES IN ROMANS 



study of this great section of the great Roman Epistle. 
"What we are now urging is the very key to the study of the 
Bible, and too much emphasis cannot be placed. 

This portion stands explanatory to the unchanged pur- 
pose of God toward Israel concerning whom many think 
God 's dealing with them as a nation is closed forever, inas- 
much as the former part of Romans indicates that God is 
now dealing with them individually. This is true for the 
present, perhaps, but their national future awaits another 
dispensation of time, for God has not "cast them away," 
and the prophetic word remains sure! 

It is now necessary to recapitulate a few remarkable facts 
stated in Lecture No. 4. 

Note a few marvelous facts ! See how God by this paren- 
thesis has guarded the subject matter of Chapters 9, 10 and 
11 from the main argument of the Epistle. The word Israel 
does not occur anywhere in the first eight chapters, nor does 
it occur anywhere in Chapters 12 to 16. The first place 
that the word appears is at the opening of the "Paren- 
thetical Portion" (Chapter 9:4), and from this point to 
the close of Chapter 11, the words "Israelites and Israel" 
are found just fourteen times ; the double measure of spir- 
itual perfection in the purpose of God. 

Furthermore, in Chapters 9 to 11 the name Israel occurs 
just twelve times — the number of the Tribes ! As if stand- 
ing there as a pledge for the future restoration for the 
twelve tribes. Compare Revelation 7 : 4-8. Here we see 
the breastplate over the heart of the High Priest with the 
names of the twelve tribes thereon, His eye still upon, and 
purpose still unchanged, though He has for the time turned 
to a "purpose within a purpose." Here is the security 
of the "promise to which the twelve tribes hope to come" 
(Acts 26: 7). This is the "Hope of Israel." 

As a change in purpose with God is found in Romans 1 
to 8, so the former purpose of God is declared unchanged 
in 9 to 11. 

What a joy to behold God's people Israel, their dis- 
tinguishing characteristics, the cause of their present dis- 
persion and their future glorious gathering ! Let us search 

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STUDIES IN ROMANS 



the Scriptures to see if these things are so. Seek the per- 
sonal guidance of the teacher of ' ' all truth. ' ' Lean not on 
thine own understanding. The Lamb is the light of Scrip- 
ture as well as of the heavenly city. 



Lesson No. 40. 



The Unconditional Election of Israel 



Commentaries and sermons are still too largely characterized by 
spiritualizing all promises made to Israel and literalizing all curses 
denounced on the same people. This principle s unjust, unscriptural 
and misleading. All the promises in the Word of God are made, some 
to Israel and some to the Gentiles ; if the Gentiles take their own and 
Israel's also, none are left for poor Israel. No wonder so little inter- 
est has been manifested in the spiritual welfare of Israel, "still be- 
loved for their father's sake," when the Gentiles have found only 
curses under Israel's name as the Jew's portion of the Word of God." 
:— John Wilkinson, in "Israel, My Glory." 

"When the eighth chapter of Romans closes we see the 
apostle in a state of great joy. He is exulting in God who 
has called, justified and glorified. The climax reached here 
perhaps is unequaled anywhere else in New Testament, 
unless in Ephesians 1. 

The student can at once see that Romans 9 : 1 is NOT a 
continuation of 8 : 39. The sublime and matchless closing 
of Chapter 8 precludes this. The closing of Chapter 8 is a 
climax to the doctrinal development of the Epistle which 
began with Chapter 1 : 16. Chapter 8 closes with a paean of 
victory and a period of completeness. With numerical per- 
fection it is brought to a successful and satisfactory close. 

In Chapter 8 we saw the apostle's joy, but here we see 
sorrow, agony and suffering. The Holy Spirit has indi- 
cated plainly and unmistakably the subjects of these chap- 
ters. This He always does in all Scripture, and if we would 
but look for His teaching all confusion would be dismissed. 

The subject here is : "My brethren, my Kinsmen ac- 

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STUDIES IN ROMANS 



cording to the flesh, who are Israelites" (Vs. 3 and 4). 

Israel is a name given to Jacob (Gen. 32 : 28) and to him 
were born twelve sons who were known as the " Children 
of Israel" (Ex. 1:1-4). 

The Children of Israel are the natural descendants of 
Jacob. These twelve sons afterwards became the head of 
twelve tribes. To them God made much of His will and 
purpose known, and it is concerning them the apostle now 
speaks in Chapters 9, 10 and 11. 

These children of Israel were a privileged and distin- 
guished people. The apostle sets for this seven-fold priv- 
ileges of Israel in Vs. 4 and 5. 

1 — The Adoption. 

2— The Glory. 

3 — The Covenants. 

4— The Law. 

5 — The Service. 

6 — The Promises. 

7— The Fathers. 

These distinguishing principles belong wholly to Israel 
and any attempt at interpretation which fails to recognize 
this unchangeable principle leads to much dismay and 
failure. 

1 — They were the people of the Adoption. They were 
the people of God's divine purpose. God purposes to fill 
the earth with His glory and chooses this manner and 
method (Gen. 12:1-3). Thus the conditional election of 
Abraham and the nation which sprang from his loins. This 
choice has never been annulled or transferred. The gifts 
and callings of God are without repentance (Rom. 11 : 29). 
He hath not dealt so with any other nation (Psa. 147: 20). 

2 — They were the people to whom the ' ' Shekinah ' ' glory 
was committed. Dr. Stifler says: "They alone had the 
Shekinah glory." The "Shekinah" was the visible mani- 
festation of Jehovah on the earth. This "glory" was 
theirs. The glory has now departed and will not return 
until they "return." See Ezekiel 11:22 and 23; also 
43 : 4 and 5. 

3 — The "Covenants" were made to their fathers and in 



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STUDIES IN ROMANS 



the covenants were couched the divine propaganda with 
His power to perform that which He had promised. They 
were made from time to time and renewed from time to 
time. 

4 — The "Law" was given to Israel and ordained by 
angels in the hands of a mediator ( Gal. 3 : 19 ) . ' ' This Law 
was given to Israel in three parts : the Commandments, ex- 
pressing the righteous will of God (Ex. 20:1-26); the 
Judgments, governing the social life of Israel (Ex. 21:1 
to 24: 11), and the Ordinances, governing the religious life 
of Israel (Ex. 24: 12 to 31: 18)."— Scofield. 

5 — The "Services" with their divine dignity and descrip- 
tion, their imposing splendor and minute detail. The 
priestly action was rich in prophetic anticipation. Taber- 
nacle and temple services were significant and distin- 
guished. 

6 — The "Promises" or the prophecies were the particular 
and peculiar property of Israel. They had advantage 
"much every way," but chiefly because unto them were 
committed oracles. 

7 — The "Fathers," other nations had the illustrious and 
great, but not after the manner of Israel, whose "fathers" 
were divinely chosen and divinely guided and instructed. 
Abraham, Isaac and Jacob had this honor. Not only these 
privileges as we now know to be set forth in the Old Testa- 
ment Scriptures, but when the record of New Testament 
writings is made known, and the silence of centuries is 
broken, behold there is born into the world from the womb 
of a Jewish maiden one who is ' ' Christ the Lord ' ' and ' ' God 
over all, blessed forever more." It was from Israel whom, 
as concerning the flesh, Christ came" (Vs. 5) . He to whom 
the above-mentioned "privileges'' all pointed the way, has 
come! He is David's son and Abraham's seed. 

The first verse of the New Testament reads : ' ' The book 
of the generation of Jesus Christ, the son of David, the son 
of Abraham" (Matt. 1:1). He came from Israel (Rom. 
9:5). He came to Israel (Matt. 15 : 24 ; John 1 : 12) . He 
was a minister to Israel and confirmed every promise made 
to the "fathers" (Rom. 15: 8). He was offered to Israel 



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STUDIES IN ROMANS 



(Matt. 4:17 and 23). He was rejected by Israel (John 
19 : 15). He was put to death for Israel (Isa. 53 : 8), "for 
the transgression of my people was He stricken" also 
(Daniel 9: 25). He was raised from the dead and offered 
again to Israel (Acts 2 : 22, 23, 24 and 38, etc.) . They had 
rejected Jehovah of the Old Testament, Jesus of the Gospels 
and now the Holy Spirit's offer of the Kingdom at Pente- 
cost. The rejection is three-fold. Judicial blindness is 
henceforth their portion until they shall say "blessed is He 
that cometh in the name of the Lord. ' ' Surely the student 
will now see why the apostle is in great heaviness of heart 
and in continual sorrow. Why he wishes himself ' ' blotted 
out" for his brethren's sake, his kinsmen after the flesh 
(Vs. 1-3). Surely God will now give them up as they have 
given themselves over. Surely He will cast them off for- 
ever. No ! The purpose of God stands according to elec- 
tion and "not of works but of Him that calleth" (Rom. 
9 : 11). Had it not been for God's choice of them and pur- 
pose with them they would have been consumed. "For I 
am the Lord, I change not ; therefore ye sons of Jacob are 
not consumed" (Mai. 3:6). Fires of persecution, the foes 
of centuries, the fury of nations, nor the frenzy of Satan 
cannot touch them, for "He that keepeth Israel neither 
slumbers nor sleeps" (Psa. 121 : 4). A recent novel called 
"The Melting Pot," in which the author shows America 
the place where all nations are boiled down and individu- 
ality lost in a new and mongrel type. The novelist's con- 
ception may be true so far as other nations are concerned, 
but concerning this nation of whom it is written, "The 
people shall dwell alone and not be reckoned among the 
nations" (Numbers 23 : 9), it is not true and will never be. 
Other nations will come to an end, but not this one. Can 
America accomplish what Egypt, Babylon, Persia, Greece 
and Eome have not been able to perform? Can America 
do in the last time what the nations have not been able to 
do in all time ? No, never ! The United States of America 
will not do what the federated governments of Europe have 
failed to do. These people will defy any "Melting Pot," 
though seven times heated. The fires that consume others 



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STUDIES IN ROMANS 



expire when they come to Israel. They are like the burning 
bush, "not consumed. ' ? While writing this article a He- 
brew came to my study sick and nearly palsied. Holding 
forth his hand, he said, "Do you see this withered hand? 
There is no one to say * stretch forth thy hand.' " Alas, 
how true of the whole nation ; the power gone and the hand 
withered that once held the scepter over nations. But, 
thank God, there is some one who will see that it is 
stretched forth again. 

No, Israel will not be touched by a "Melting Pot" of 
national or social conditions, but this "Melting Pot" is but 
in God's hand a "Smelting Pot" from which Israel will 
come forth purified as gold (Psal. 68: 13). In the "Watch 
Word and Truth" for December, 1909, we clip the follow- 
ing excerpt, which is a leaf on the "fig tree," which indi- 
cates that summer is nigh : 

* ' Dr. Fromenson recently gave utterance to the following 
words: 'We are a nation ; without a land, if you please, but 
a nation. We must fight quietly, peacefully, silently. 
Palestine was the Jews' land. Palestine must be the Jews' 
land again. They say that Palestine cannot be obtained by 
the Jews, because the Turk will not have us there, and now 
we read that the Turk has offered 75,000,000 acres of land 
for Jewish colonization. Palestine lies languishing for her 
people.' " 

It is concerning the Past, Present and Future of this 
people of whom the apostle is writing in this parenthetical 
portion. Let the student read and reread this portion. 



Lesson No. 4 1 . 



Temporary Rejection of Israel — Chapters 9 to 11 



"We have been like little children playing with a wonderful puzzle. 
We have fingered piece after piece, we have looked on a little bit of 
the picture, on each separate fragment. How are we to put the 

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STUDIES IN ROMANS 



puzzle together so as to find the complete picture; or is there no 
picture at all, but merely confusion? Is there some one behind the 
whole who has been working His own purpose through the centuries ? 
The key to the puzzle is to be found in God's Word. When the frag- 
ments are put together we shall discern on the completed picture, and 
connected with one central Figure, that of Israel. God's purpose 
toward Israel, and through Israel to the world, form the key to the 
Bible itself, and to the world as a whole." — Ada R.Habershon, in 
"The Bible and the British Museum." 

If the calling of Israel is unconditional, and it is, there- 
fore the present rejection of Israel is but temporary. He 
has set them aside but not "cast them away" (Rom. 11 : 1). 

He had a "purpose within a purpose/' which purpose we 
now behold in the Present time, viz., the calling of "the 
Church which is His body" (Rom. 16:25; Eph. 3:9; 
Col. 1: 26). The present purpose of God has not turned 
Him from His former purpose. "The gifts and calling of 
God are without repentance." He has called the people 
to Himself for a purpose which is not yet fulfilled and He 
gave them the Land for their possession, but they are ban- 
ished from it, but not forever. The kingdom which He 
offered them and which they rejected, has been deferred 
but not transferred as some would have us think. There 
is Divine purpose in it all. We think Dr. John Wilkinson 
right, when he says, ' ' the promises to the fathers are neither 
annulled nor transferred but confirmed by Christ. The 
promises are still theirs and the whole Gentile world awaits 
the fulfillment of these promises to the natural and the 
National Israel." 

Thus according to the prophetic word we see Israel who 
should be in the Land, scattered in all lands and who should 
be at the head of all nations under the heel of all nations. 
The cause of Israel's National rejection are threefold: Idol- 
atry, the rejection of Christ, and forbidding the Gospel to 
the Gentile. God called Israel for a threefold purpose: 
(1) To be the organ and the custodians of the oracles, the 
prophetic scriptures. (2) To preserve and conserve the 
unity of God in the midst of the heathen. (3) To make 
known His saving health to the nations. The first two they 
did, at the third they failed, but their originally appointed 
duty awaits them. 

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STUDIES IN ROMANS 



The Prophetic Picture 

of Israel in the present was written in advance. Dr. Kel- 
logg says : 1 1 The Jews alone have had their history written 
in advance." Daniel looking out upon his people under 
Gentile dominion cries: "All Israel have transgressed thy 
law; therefore the curse is poured upon us, and the oath 
that is written on the law of Moses" (Dan. 9: 11). Thus 
our attention is directed to Moses, who foresaw and fore- 
told the present position of Israel beneath Gentile domina- 
tion, of which dominion subsequent prophets spoke with 
detail. 

"When I shall have brought them into the land which I 
sware unto their fathers . . . and they shall have eaten 
and filled themselves and waxed fat ; then will they turn to 
other gods and serve them, and forsake and break my cov- 
enant . . . for I know their imagination which they go 
about, before I have brought them into the land which I 
gave them."— Deut. 31: 20, 21. 

Here the universal apostasy is set forth in advance. 

" If ye shall despise my statutes I will even appoint over 
you terror, consumption, and the burning ague that shall 
consume the eyes, and cause sorrow of heart, and I will set 
my face against you and ye shall be slain before your 
enemies, and they that hate you shall reign over you." 
See Lev. 26 : 15 to 17 ; 25 and 26. 

Here we see foretold in advance the calamities which 
have overtaken them. 

Their exile from their land was likewise foretold. 

"Ye shall be plucked from off the land whether thou 
goest to possess it, and the Lord shall scatter thee among 
all the people, from one end of the earth even unto the 
other." Thou shalt beget sons and daughters, but thou 
shalt not enjoy them, for they shall go into captivity." — 
Deut. 28 : 25, 63, 64. 

The People, the Land and the city have all come under 
the judgment of the prophetic word. This is most mar- 
velously recorded by Dr. Kellogg in his matchless book, 
"The Jews or Prediction and Fulfillment." It is not the 
purpose of this study to enter into a full discussion. 

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STUDIES IN ROMANS 



Isaiah was likewise granted vision from God concerning 
Israel's present dispersion, when in Chapter 6 God says: 

"Make the heart of this people fat, and make their ears 
heavy and shut their eyes, lest they see with their eyes, hear 
with their ears and understand with their heart and be con- 
verted and be healed/ ' — Isa. 6 : 10. 

Isaiah likewise knew this could be but a temporary apos- 
tasy and with a deep knowledge of God's purpose cries, 
"Lord, how long!" (Vs. 11). What is the duration? is 
what he meant, knowing it could not be always. 

Jeremiah saw their present distress and said : 

"Thus saith the Lord of Hosts, behold I will send upon 
them the sword, the famine and the pestilence, and will 
make them like vile figs that cannot be eaten, they are 
so vile. I will persecute them with the sword, with the 
famine and the pestilence, and will deliver them to be 
removed to all the Kingdoms of the Earth, to be a curse 
and an astonishment, and a hissing and a reproach among 
all the nations whither I have driven them." — Jer. 
29:18-19. 

Time will not permit us to speak of Ezekiel's prophecy 
and of that of Daniel, which is the key to Israel 's future as 
well as pronouncing the doom to Gentile dominion. 

The tenth chapter of Romans shows the failure of Israel 
because of the unbelief, but it likewise shows that their un- 
belief cannot alter God's purposes. They may seek to estab- 
lish their righteousness (Vs. 3), but their righteousness is 
in Heaven and they will have none till they behold Him 
whom they have pierced coming in the clouds of glory and 
acknowledge Him in the language of Isa. 53 : 4-12. 

Ihus the history of Israel in the present age among the 
nations runs along with the history of the nations whom 
they are among. 

The time of Israel's exile and the times of the Gentiles 
run contemporary. Since Nebuchadnezzar of Babylon 
Gentile dominion on the earth and over Israel has been by 
God appointed and permitted (Jer. 21 : 7. 22 : 25 ; 25 : 9-11 ; 
Daniel, Chapters 2 to 7). 

Gentile dominion will come to its end ; God has decreed 



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STUDIES IN ROMANS 



it. At that time Israel will celebrate deliverance and take 
the place God has determined. The mouth of the Lord has 
spoken it. Their " house " will be desolate until then. 
When they cry what they should have cried when first he 
came, "Blessed is He that cometh in the name of the Lord," 
He will deliver them ! Until then Jerusalem trodden down 
(Luke 21:24; Rom. 11:25), the people scattered and the 
promised prophetic blessedness withheld from the earth. 
"Make haste thou rejected Messiah and gird thy glittering 
sword and come down!" 



Lesson No. 42. 



Israel's Ultimate Reception 



"Sooner or later the world will witness the reinstatement of the 
Jewish nation in the land of their fathers. They will not. as some 
suppose, be merged in the nations among whom they are scattered, 
and so lose their nationality, but, restored to their own land, they 
will continue a nation forever." — Samuel H. Kellogg, D.D. 

Having seen the Unconditional Election of Israel, and 
their Temporary Rejection we are now ready for the con- 
cluding chapter concerning the Ultimate Reception of 
Israel. God has not east them away from being a nation 
or has He purposed to mix and mingle them among the 
nations. 

His original purpose stands through for the time, set 
aside. He did the scattering, He will do the gathering 
(Jer. 32:37). He dispersed them and He will assemble 
them. Only He could do the one and He only can do the 
other. See Jer. 31 : 10, also 29 : 14. 

The eleventh chapter of Romans deals with the Restora- 
tion and Ultimate Reception of Israel. Here we find that 
God's purpose has not been transferred but deferred. Their 
future is assured by the unfailing, unchanging purpose of 
God revealed in the scriptures of the prophets. Of this 

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STUDIES IN ROMANS 



purpose many are ignorant. In fact, it is sad to state the 
very things concerning which God would not have us to be 
ignorant, we are most ignorant. To-wit : in the New Testa- 
ment, we find the words "I would not have you to be 
ignorant" occurring a number of times. 

Of these specifically marked truths we are particularly 
ignorant. He would not have us to be ignorant of: 

1. Israel's Present Blindness and Gentile Fullness (Rom. 
11:25). 

2. Concerning Spiritual Gifts (1 Cor. 12: 1). 

3. Concerning them that sleep (1 Thess. 4: 13). 
Concerning these things we are ignorant. 

The Apostle says : 

"For I would not, brethren, that you should be ignorant 
of the mystery, lest you should be wise in your own conceit ; 
that blindness in part is happened to Israel until the full- 
ness of the Gentiles be come in." — Rom. 11 : 25. 

Thus we learn that when Gentile world dominion reaches 
the limits placed by God, ' ' There shall come out of Zion a 
Deliverer and shall turn away ungodliness from Jacob. ' ' — 
Rom. 11 : 26. 

The Little Word "Until" 

The little word "until" is wonderfully rich in its use 
with Israel. 

When in Isaiah he heard the voice of the Lord declaring 
the blindness and unbelief of Israel, knowing it cannot be 
forever, he cries (Isa. 6: 11), "Lord How Long?" and re- 
ceives from the Lord the answer, "Until" (Vs. 11). The 
"until" places the limit and likewise declares God's future 
purpose beyond this predicted blindness which is the pres- 
ent blindness. See Acts 28 : 25 to 28. 

Jesus lamenting over Jerusalem cries : 

* * Jerusalem, Jerusalem, thou that killest the prophets 
and stonest them which are sent unto thee, how often would 
I have gathered thy children together, even as a hen gath- 
ereth her chickens under her wings, and ye would not! 
Behold your house is left unto you desolate. For I say 
unto you, ye shall not see me henceforth TILL ye shall say, 



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STUDIES IN ROMANS 



'Blessed is he that cometh in the name of the Lord.' "— 
Matt. 23 : 31-39. 

Here we learn the desolation of Israel's house is not to be 
forever, but for a time. They who said "Crucify Him" 
will say "Blessed is He." But "until" that time there is 
no brooding wing for Israel. 

Speaking concerning the dispersion of His people Jesus 
declares : 

"And they shall fall by the edge of the sword, and shall 
be led away captive into all nations and Jerusalem shall 
be trodden down of the Gentiles, UNTIL the time of the 
Gentiles be fulfilled. "—Luke 21: 24. 

Again the divine instruction concerning the present con- 
dition of Jerusalem is illumined by this marvelous word 
"until." This word sheds light beyond the present. 

It is a light shining in a dark place. 

To-day Jerusalem is trodden down by the Gentiles, but 
this will end, for God has said "until" — until means not 
always. 

Psalm 110 is a most remarkable one. The manifold use 
made of it in the New Testament will richly repay the stu- 
dent's time for study. It is a Psalm of the ascension of 
Messiah, and Present Priesthood. 

"The Lord said unto my Lord, Sit on my right hand 
until I make thine enemies thy foot stool." — Psa. 110: 1. 

This Psalm is used by Jesus when confronted by the 
Pharisees. The word "until" looks to the future work of 
Messiah when He comes in "great power and glory" and 
"the day of vengeance" is come. At this coming Gentile 
dominion will reach its end and Israel be saved, the land 
restored, and the city delivered and the earth blessed. See 
concerning this great restoration the Prophecy of Jere- 
miah, Chapters 30 and 31. 

"Thus saith the Lord, We hear a voice of trembling, of 
fear, and not of peace. Wherefore do I see every man with 
his hands on his loins, as a woman in travail, and all faces 
are turned to paleness ? Alas ! for that day is great ; there 
is none like it ! It is even the time of Jacob 's trouble ; but 
he shall be saved out of it. For I am with thee to save 



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STUDIES IN ROMANS 



thee, Israel, saith the Lord ; for I will make a full end 
of all the nations whither I have scattered thee, yet I will 
not make a full end of thee, but I will correct thee in 
measure : I will not leave thee unpunished. ' ' 

The last and supreme effort of Satan just preceding the 
deliverance of Israel by the coming of the Lord in great 
power and glory will be to wipe out the Jewish nation from 
the face of the earth. This he could do if it were not for 
the One who "keeps Israel, (who) neither slumbers nor 
sleeps" (Psa. 121: 4). This will be attempted by a world 
confederacy under Anti-Christ. 

The Psalmist has shown us this period of time in Psalm 
83 : 3 to 5. 

"For lo thine enemies make a tumult and they that hate 
thee have lifted up the head. They have taken crafty coun- 
sel against thy people and consulted against thy hidden 
ones. They have said, Come, let us cut them off from being 
a nation; that the name of Israel may be no more in 
remembrance. For they have consulted together with one 
consent : they are confederate against Thee. ' ' 

This is a confederacy against God. The blotting out of 
Israel would be the destruction of the purpose of God. 

Says John Wilkinson: "Just at the moment of Israel's 
extremity when the Anti- Christ seems within measurable 
distance of complete success, the clouds part asunder over 
the Mount of Olives, Christ returns, the Jews are delivered, 
Anti- Christ destroyed, there is universal mourning amongst 
the inhabitants of Jerusalem, followed by the National con- 
version of Israel, the occupancy of the throne of David by 
David's Son and Lord, the cessation of war and the com- 
mencement of the millennial reign and the blessing through 
Israel of the whole Gentile world. ' ' The Prophet celebrates 
their deliverance in the following majestic strain: 

* ' He will swallow up death in victory, and the Lord God 
shall wipe off tears from all faces, and the rebuke of His 
people shall be taken away from off the earth ; for the Lord 
hath spoken it. And it shall be said on that day, Lo, this is 
our God, we have waited for Him, and He will save us : this 



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STUDIES IN ROMANS 



is the Lord, we have waited for Him, we will be glad and 
rejoice in His salvation.' ' — Isa. 24: 8-9. 

We crave forgiveness for attempting to cover such a won- 
derful scope of scripture in so short a space. It may be left 
to us at another day to write fully concerning God's pur- 
pose for Israel. 



Concluding Lesson 



Chapters 12 to 16 



You have patiently followed with us through the book 
of Romans. Each of its grand divisions has been covered 
in our course. First, Chapters 1 to 8, which we named 
Salvation. Second, Chapters 9 to 11, named Dispen- 
sation. We now speak generally of Chapters 12 to 16, 
known as Exhortation. 

Chapters 12 to 16 are an Exhortation based on the truth 
of Salvation as set forth in Chapters 1 to 8. The "I be- 
seech you therefore" of Komans 12: 1 continues Chapter 8 
as an exhortation and not Chapter 11, which with the two 
preceding Chapters 9 and 10, are a parenthesis within the 
Epistle. This last division 12 to 16 has three subdivisions 
as follows: 

Transformation.— Chs. 12-13. 

Exhortation. — Ch. 14 and 15. 

Salutation.— Ch. 16. 

The chapter names are : 

Christian Character. — Ch. 12. 

Duties to Powers.— Ch. 13. 

Relation to Brethren.— Ch. 14. 

Christian Labors. — Ch. 15. 

Salutations.— Ch. 16. 

This portion of the Roman Epistle is practical. It re- 
veals the " ways" that suit the mercies shown us. Here we 

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STUDIES IN ROMANS 



find the Transformation worked by the Gospel of Salvation. 
Here we find gifts bestowed and spiritual equipment for 
life on earth. Here is our walking as the result of "His 
Working." Here we find light on life's duties. This por- 
tion of the Epistle begins with the practical and ends with 
the personal. The Epistle which begins with the word of 
Salutation to them that be in Rome ends with personal 
greetings to many that be in Rome. 

There is much rich revelation in this portion which time 
forbids us at this time declaring. "We have shown in 
Lecture No. 9 the remarkable contrast between the open- 
ing and the closing of the Roman Epistle. Much help will 
be found by referring to this lecture. Our work of neces- 
sity must be brought to a close. "We trust many have been 
helped by the teaching as we have in the teaching. 



103 — 



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